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Microfiche 

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Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  Institut  Canadian  de  microreproductions  historiques 

1980 


Technical  Notes  /  Notes  techniques 


The  Institute  has  attempted  to  obtain  the  best 
original  copy  available  for  filming.  Physical 
features  of  this  copy  which  may  alter  any  of  the 
Images  in  the  reproduction  are  checked  below. 


L'Instltut  a  microfilm^  le  meilleur  exemplaire 
qu'il  lui  a  6t6  possible  de  se  procurer.  Certains 
ddfauts  susceptibles  de  nuire  d  la  quality  de  la 
reproduction  sont  not6s  ci-dessous. 


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Couvertures  de  couleur 


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Coloured  pages/ 
Pages  de  couleur 


D 


Coloured  maps/ 

Cartes  gdographiques  en  couleur 


D 


Coloured  plates/ 
Planches  en  couleur 


n 


Pages  discoloured,  stained  or  foxed/ 
Pages  d^colordes,  tachetdes  ou  piqu6es 


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Show  through/ 
Transparence 


D 


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distortion  along  interior  margin)/ 
Reliure  serrd  (peut  causer  de  I'ombre  ou 
de  )a  distortion  le  long  de  la  marge 
int^rieure) 


D 


Pages  damaged/ 
Pages  endommagdes 


n 


Additional  comments/ 
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Bibliographic  Notes  /  Notes  bibliograp'iieues 


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Seu'u'  Edition  disponible 


Bound  with  other  material/ 
Reli6  /jvec  d'autres  documents 


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Le  titre  de  cOi.verture  manque 


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Des  planches  manquent 


Additional  comments/ 
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The  images  appearing  here  are  the  best  quality 
possible  considering  the  condition  and  legibility 
of  the  original  copy  and  in  keeping  with  the 
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Les  images  suivantes  ont  dt6  reproduites  avec  le 
plus  grand  soin.  compte  lonu  de  la  condition  et 
de  la  nettet6  de  I'exemplaire  U\m6.  et  en 
conformity  avec  les  conditions  du  contrat  de 
filmage. 


The  last  recorded  frame  on  each  microfiche  shall 
contain  the  symbol  —►(meaning  CONTINUED"), 
or  the  symbol  V  (meaning  "END"),  whichever 
applies. 


Un  des  symboles  «uivants  apparaltra  sur  la  der- 
nidre  image  de  cheque  microifiche,  selon  le  cas: 
le  symbole  — ►  signifie  "A  SUIVRE",  le  symbole 
V  signifie  "FIN". 


The  original  copy  was  borrowed  from,  and 
filmed  with,  the  kind  consent  of  the  following 
institution: 

Bibliothdque  nationale  du  Qu6bec 


L'exemplaire  1\\tv6  fut  reproduit  grdce  d  la 
gdndrositd  de  I'^tablissement  prdteur 
suivant  : 

Bibliothdque  nationale  du  Quebec 


Maps  or  plates  too  large  to  be  entirely  included 
in  one  exposure  are  filmed  beginning  in  the 
upper  left  hand  corner,  left  to  right  and  top  to 
bottom,  as  many  frames  as  required.  The 
following  diagrams  illustrate  the  method: 


Les  cartes  ou  les  planches  trop  grandes  pour  dtre 
reproduites  en  un  seul  clichd  sont  filmdes  d 
partir  de  I'angle  sup6rieure  gauche,  de  gaurhe  d 
droite  et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  ndcessaire.  Le  diagramme  suivant 
illustre  la  mdthode  : 


1  2  3 


1 

2 

3 

4 

5 

6 

WORKS  BY  DANIEL  G.  BRINTON,  M.D. 


AMERICAN  HERO-MYTHS.  A  study  in  the 
Native  Religions  of  the  Western  Continent.  8vo, 
"^"'*^-  Price  ei.75 

THE  MYTHS  OF  THE  NEW  WORLD. 

^         A  Treutise  on  the  Symbolism  and  Mythology  of  the 
Red  Race  of  America.     8vo,  cloth.  Price  $2.00 

THE  RELIGIOUS  SENTIMENT.  A  Contri- 
bution to  the  Science  and  Philosophy  of  Religion. 
^^'''  '^«^''-  Price  $2.00 

THE  MAYA  CHRONICLES.  The  Original 
Texts  of  the  Pre-Columbian  Annals  of  Yucatan, 
with  translation  and  notes.    8vo,  paper.    Price  $3.00 

THE  NAMES  OF  THE  GODS  IN  THE 
KICHE  MYTHS.  A  Monograph  on  Central 
American  Mythology.     8vo.  paper.        Price  50  cts. 


FOR    S  A  Lx:;    BY 

H.  C.  WATTS  &  CO..  506  Minor  St., 

PHILADELPHIA. 


/^ 


c  0^u/jiu4. 


AMEKICAN 


HEKO-MYTHS. 


A  STUDY  IN  THE  NATIVE  RELIGIONS 
OF  THE  WESTERN  CONTINENT. 


BY 

DANIEL  G.  BRINTON,  M.I)., 

MKMHKR    OK   THIO     AMKKICAN'     PHII.OSOPIIICAI,     SOCIKTY  ;     THK    AMERKAN 
ANTIQUARIAX     SOCIETY  ;      THE     NUMISMATIC      AND     ANTIQUARIAN 
SOCIETY    OF    I'HILA.,  ETC.;    AUTHOR    OF    '' THE    MYTHS    OF 
THE    NEW    WORLD;"     "tHE    REMfilOUS    SENTI- 
MENT,"   ETC. 
•      •••      0   0  \    a^a"-  "  "      vv  <r 

••»,♦•««  0      0  "    o   '1    : . "  "      "    .  •    t  1 

■.•*»t         o°f*      ""''";       "u      ago 
o      I    •  •  •    «  .   «-; ,        ■   ^ ^■.— 

• '  t       <  •  0     ; 


PHILADELPHIA : 

H.    C.  WATTS    et    CO., 

506  Minor  Street. 
1882. 


Kutend  accordiiig  to  act  of  CorigroBB,  in  the  year  1882,  by 

D.  G.  BniNTON,  M.T)., 

1 II  thu  Office  of  tlie  Librarian  of  Cougresd,  nt  Wiwliingtou,  I),  0. 


•  •  •     •  I 

a  •  •       •  •     • 

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...  1       •  •      ,'. 

«  '  *     '       '  !'  ^  J     e  3  *    .'     . 
!      :       0  e  a  •    ^  • 


TO 

ELI   K.  PRICE,  E8Q., 

I'KKSIDKNT  OK  THK  NUMISMATIC  AND  ANTIQUARFAX 
SOCIETY  OF  I'lIILAnKI.lMlIA, 

WHOSE  ENMOIITENKP  INTKIIKHT  HAS  FOH  MANY  YEAKH, 

ANI>  IN  MANY  WAYS, 

n  I!T1IK.1IKI>  THE   I'UOOIIEHS  OF  KNOWI.EIXIE, 

THIS  VOLUME 

IS  nESPEOTFULLV  DEmCATEl*  BY 

THE  AUTIKiU. 


38382 


PREFACE. 


This  little  volunie  is  a  contribution  to  the  com- 
parative study  of  religions.  It  is  an  endeavor  to 
present  in  a  critically  correct  light  some  of  the 
fundamental  concei)tions  which  are  found  in  the 
native  beliefs  of  the  tribes  of  America. 

So  little  has  heretofore  been  done  in  this  field 
that  it  has  yielded  a  very  scanty  harvest  for  pur- 
poses of  general  study.  It  has  not  yet  even  passed 
the  stage  where  the  distinction  between  myth  and 
tradition  has  been  recognized.  Nearly  all  histo- 
rians continue  to  write  about  some  of  the  Ameri- 
can hero-gods  as  if  they  had  been  chiefs  of  tribes 
at  some  undetermined  epoch,  and  the  effort  to  trace 
the  migrations  and  affiliations  of  nations  by  simi- 
larities in  such  stories  is  of  almost  daily  occurrence. 
How  baseless  and  misleading  all  such  arguments 
must  be,  it  is  one  of  my  objects  to  set  forth. 

At  the  same  time  I  have  endeavored  to  be  tem- 
perate in  applying  the  interpretations  of  mytholo- 


vn 


•  •  • 


VIII  I'UEKACK. 


giHtH.  I  am  aware  of  the  risk  one  runs  in  lookin**;  at 
every  legend  as  a  li<;lit  or  storm  myth.  My  guiding 
])riii(*ii>h;  has  been  tluit  when  th(^  same,  and  thai  a 
very  extraordinary,  story  is  tokl  by  several  tribes 
wholly  apart  in  language  and  location,  then  the 
probabilities  are  enormous  that  it  is  not  a  legend 
but  a  myth,  and  must  be  ex[)lained  as  such.  It  Is 
a  8[)ontaneous  production  of  the  mind,  not  a  remi- 
niscence of  an  historic  event. 

The  importance  of  the  study  of  myths  has  been 
abundantlv  shown  of  recent  vears,  and  the  methods 
of  analyzing  them  have  been  establislied  with  satis- 
factory clearness. 

The  time  has  long  since  passetl,  at  least  among 
thinking  men,  when  the  religious  legends  of  the 
lower  races  were  looked  upon  as  trivial  fables,  or 
as  the  inventions  of  the  Father  of  Lies.  They  are 
neither  the  one  nor  the  other.  They  express,  in 
image  and  incident,  the  opinions  of  these  races  on 
the  mightiest  topics  of  human  thought,  on  the 
origin  and  destiny  of  man,  his  motives  for  duty 
and  his  gnmnds  of  hope,  and  the  source,  history 
and  fate  of  all  external  nature.  Certainly  the 
sincere  expressions  on  these  subjects  of  even  hum- 
ble members  of  the  human  race  deserve  our  most 


PUKFACE.  •* 

ivs|)octful  IuhmI,  iind  it  may  be  tliat  we  shall  dis- 
cover in  thoir  crude  or  coarse  narralions  <,dcainH 
of  a  mental  lij-ht  which  their  i)rond  Aryan  brothers 
hsive  been  long  in  coming  to,  or  have  not  yet 
reached. 

The  pnfjudice  againnt  all  the  lower  faiths  in- 
spired by  th(^  claim  of  (^iristianity  to  a  monopoly 
of  religious  truth — a  claim  nowise  set  up  by  its 
founder— has  led  to  extreme  injustice  tovvard 
the  so-called  lieathen  religions.  Little  effort 
has  been  made  to  distinguish  between  their  good 
and  evil  tendencies,  or  even  to  understand  them. 
I  do  not  know  of  a  single  instance  on  this  conti- 
nent of  a  thorough  and  intelligent  study  of  a  native 
religion  made  by  a  Protestant  missionary. 

So  little  real  work  has  been  done  in  American 
mythology  that  very  diverse  opinions  as  to  its  in- 
terpretation prevail  among  writers.  Too  many  of 
them  apply  to  it  facile  generalizations,  such  as 
" heliolatry,"  "animism,"  "ancestral  worship," 
"primitive  philosophizing,"  and  think  that  such  a 
sesame  will  unloose  all  its  mysteries.  The  result 
has  been  that  while  each  satisfies  himself,  he  con- 
vinces no  one  else. 

I  have  tried  to  avoid  any  such  bias,  and  have 


I'WKKAJi:. 


H(Mi«!jlit  to  discover  thv  Hoiircc  of  tlic  niyllis  F  have 
HcU'clcd,  l)y  dose  attention  to  two  points:  first, 
tliat  1  should  ol)tain  the  precise  original  form  of 
tlie  inytli  by  a  rigid  scrutiny  of  autliorities ;  and, 
secondly,  tliat  1  sliouid  hring  to  hear  upon  it 
UKuh'rn  nietlKKls  of  mythological  and  linguistic 
analysis. 

The  iirstof  tliest'  reijuireuients  lias  given  nie  no 
small  troubh'.  The  sources  of  American  history 
not  only  dift'er  vastly  in  merit,  but  many  of  them 
are  almost  inaccessible.  I  still  have  by  me  a  list 
of  books  of  the  lirst  order  of  importance  for  these 
studies,  Avhich  1  have  n^A  been  able  to  find  in  any 
])ublic  or  private  library  in  the  United  States. 

T  have  been  free  in  giving  references  for  the 
statements  in  the  text.  The  growing  custom  among 
historians  of  omitting  to  do  this  nuist  be  deplored 
in  the  interests  of  sound  learning.  It  is  better  to 
risk  the  charge  of  jiedantry  than  to  leave  at  fault 
those  who  wish  to  test  an  author's  accuracy  or  fol- 
'  low  up  the  line  of  investigaticm  he  indicates. 

On  the  other  hand,  I  have  exercised  moderation 
in  drawing  comparisons  with  Aryan,  KSemitic, 
Egyptian  and  other  Old  World  mythologies.  It 
would  have  been  easy  to  have  noted  a])parent  simi- 


I'UKFACE.  «i 

hirities  to  u  niMch  «,n(!iitcr  fxtcnt.  But  T  luivo 
preferred  to  leave  tliiw  tor  tliose  who  write  iipoii 
geneni!  coiui>arutive  mytlioloj^'y.  Sueh  pi-rnllel- 
iHiTiH,  to  reaeli  HatiHtiietory  reHults,  should  be  at- 
tempted only  by  thono  who  have  Htudied  rhe 
Oriental  religions  in  their  original  sourees,  and 
thuH  are  not  to  be  deeeived  by  snperlicial  reseni- 
blunees. 

The  term  "comparative  mythology"  reaches 
hiirdly  far  enough  to  covei'  all  that  1  have  aimed 
at.  The  protessiouid  mythologist  thinks  he  luis 
completed  his  task  when  lie  has  traced  a  myth 
through  its  transformations  in  story  ajid  language 
back  to  the  natural  plienomena  of  which  it  was  the 
expression.  This  external  history  is  essential. 
But  deeper  than  that  lies  the  study  of  the  influence 
of  t  3  myth  on  the  individual  and  national  mind, 
on  the  progress  and  destiny  of  those  who  believed 
it,  in  other  words,  its  true  relujlom  import.  J 
have  endeavored,  also,  to  take  some  accoui.  of 
this. 

The  usual  statement  is  that  tribes  in  the  intellec- 
tual condition  of  those  I  am  dealing  with  rest  their 
religion  on  a  worship  of  external  plienomena.  In 
contradiction  to  this,  I  advance  various  arguments 


:f 


xii  PREFACE. 

to  show  tliiit  their  chief  god  was  not  identified  with 
any  ol)jeetive  natura.1  process,  hut  was  liiinian  in 
iiiiiure,  benignant  in  cliaracter,  loved  rather  than 
feared,  and  that  his  worship  carried  with  it  the 
germs  of  the  development  of  benevolent  emotions 
and  sound  ethical  principles. 

3Icdia,  Pa.,  Oct.,  1882. 


CONTENTS. 


CHAPTER  I. 

INTUODUCTOKY. 


HACK 


Some  Kind  of  lleli£?ion  Found  Jimoiii,'  all  Men— Classlflca- 
lioiis  of  EeliKions— The  Purpose  of  Religions— Rdif,nons 
of  Rite  and  of  Creed— The  Myth  Grows  in  the  First 
of  these— Intent  and  Meaning  of  the  Myth.        .        .       .    17 

Processes  of  Myth  Building  in  Anu'rica— Personification, 
Paronyms  and  Homonyms— Otosis—Polyonomy—Iie- 
notheism—  Borrowing  —  Rhetorical  Figures—  Abstract 
Expressions— Esoteric  Teachings.  ....     21 

Outlines  of  the  Fundamental  American  Myth— The  White 
Culture-hero  and  the  Four  Brothers— Interpretation  of 
the  Myth— Comparison  with  tlie  Aryan  Hernu's  Myth— 
—Willi  the  Aryo-Semitic  Cadmus  Myth— With  Osirian 
Myths— The  Myth  of  the  Virgin  Mother— Tiie  Interpreta- 
tion thus  Supported '    ^' 

CHxVPTER  II. 

THE   HERO-GODS   OF   THE   ALGONKIN8   AND    IROQUOIS. 

§  1.     The  Algonkin  Myth  of  Mlchabo. 

The  Myth  of  the  Giant  Rabbit— The  Rabbit  Creates  the  ^ 
World— He  Marries  the  Muskrat— Becomes  the  All- 
Father— Derivation  of  Michabo-of  Wajashk,  the  Musk- 
rat— The  Myth  Explained— The  Light-God  as  God  of  the 
East— The  Four  Divine  Brothers— Myth  of  the  lluaro- 
( hiris— The  Day-Makers— Michabo's  Contests  with  His 
Father  and  Brother-Explanation  of  These-The  Sym- 
bolic Flint  Stone— Michabo  Destroys  the  Serpent  King- 
Meaning  of  this  Myth— Relations  of  the  Eight-God  avid 
Wind-God— Michabo  as  God  of  Waters  and  Fertility- 
Represented  as  a  Bearded  Man 37 

xiii 


XIV  COXTENTS. 

§  2.     The  Iroquois  Mj/fh  of  lodrha.  paok 

Tlic  Creation  of  tlio  Eiirtli-The  Miraculous  Birth  of  los- 
I<»'liii — lie  Overcomes  his  Brother  Tiiwifcani— Creiites 
and  Teaches  Manliind — Visits  his  People— His  Grand- 
mother Ataensic — loskeha  as  Father  of  his  Mother — 
Similar  Conceptions  in  Egyptian  Myths — Derivation  of 
loskeha  and  Ata(>nsic— loskeh-i  as  Tharonhiawakon,  the 
Sky  Supporter— His  Brother  Tawiscara  or  Tehotennhia- 
ron  Identified — Similarity  to  Algonkin  Myths.        .        .    53 

CHAPTER  III. 

THE   HERO-GO!)   OF   THE   AZTEC  TRIBES. 

§  1.     The  Two  Antagoniats. 

The  Contest  of  Quetzalcoatl  and  Tezcatlipoca— Quetzal- 
coatl  the  Light-God— Derivation  of  His  Xame— Titles  of 
Tezcatlipoca  —  Identified  with  Darkness,  Night  and 
Gloom 63 

§  2.     Quetzalcoatl  the  God. 

^[yth  of  the  Four  Brothers— The  Four  Suns  and  the  Ele- 
mental Con  diet— Names  of  the  Four  Brothers.        .        .    73 

§  3.     Quetzalcoatl  the  Hero  of  Ttda. 

Tula,  the  City  of  the  Sun— Who  were  the  Toltecs  ?— Tlap- 
allan  and  Xalac — The  Birth  of  the  Hero  God — His  Virgin 
Mother  Cliimalmatl  —  His  Miraculous  Conception — 
Aztlan,  the  Land  of  Seven  Caves,  and  Colhuacan,  the 
Bended  Moimt— The  Maid  Xochitl  and  the  Kose  Garden 
of  the  Gods — (Quetzalcoatl  as  the  White  and  Bearded 
Stranger 82 

The  Glory  of  the  Lord  of  Tula— The  Subtlety  of  the  Sorcerer 
Tezcatlipoca— The  Magic  Mirror  and  the  Mystic  Draught 
— The  Myth  Explained- -The  Promise  of  Rejuvenation — 
TheToveyo.... '  the  Mui<leu  -The  Juggleriesof  Tezcatli- 
poca— Departure  oi'(^uetzalcoatl  from  Tula — Quetzalcoatl 
at  Cholula— His  Death  or  Dei>arture--The  CelChtial 
Game  of  Ball  and  Ti},'er  Skin— (Quetzalcoatl  as  the  Planet 
Venus 92 


CONTENTS.  XV 

§  4.      Qnvttdlcotdl  as  Lord  of  the  Winds.  i-aok 

The  Lord  of  the  Four  Winds— His  Symbols,  tlio  WIh'oI  of 
the  Winds,  tlio  Pentiij^on  and  the  Cross — Close  Keliition 
to  tlie  Gods  of  Rain  and  Waters — Inventor  of  the  Calen- 
dar— God  of  Fertility  and  Conecsption — lleconiniends 
Sexual  Austerity — Pliallic  8ynd)ols— God  of  Merchants — 
The  Patron  of  Tliieves — His  Pictographic  Representa- 
tions.       .        . 120 

§  5.     The  Return  of  Quetzalcoatl. 

His  Expected  Re-appeai'ance — The  Anxiety  of  Montezuma 
— His  Address  to  Cortes — The  General  Expecta  >n — 
Explanation  of  his  Predicted  Return 133 

CHAPTER  IV. 

THE   HERO-GODS   OF   THE    MAYAS. 

Civilization  of  the  Mayas — Whence  it  Originated — Dupli- 
cate Traditions 143 

f  1.     The  Culture  Hero  Itzamna. 

Itzamna  as  Ruler,  Priest  and  Teacher — As  Chief  God  and 
Creator  of  the  World — Las  ('asas'  Suppos^ed  Christ  Myth 
— The  Four  Bacabs— Itzamna  as  Lord  of  the  AVinds  and 
Rains— The  Symbol  of  tiu^  Cross— As  Lord  of  the  Light 
and  Day— Derivation  of  his  Various  Names    .        .        .  140 

§  2.    The  Culture  Hero  Kukulcan. 

Kuculcan  as  Connected  with  the  Calendar— Meaning  of 
the  Name— The  Myth  of  the  Four  Brothers— Kukulcan 's 
Happy  Rule  and  Miraculous  Disai)pearance— Relation  to 
Quetzalcoatl- Aztec  and  Maya  Mythology— Kukulcan  a 
Maya  Divinity— The  Expected  Return  of  the  Hero-god 
—The  Maya  Prophecies— Their  Explanation.  .        .        .159 


XVI  CONTENTS. 

CHAPTER  V. 

THE   QQIOHUA    IIERO-OOD   VIUACOCJIIA. 


PAOE 


Vininochii  as  the  Tint  Cause— His  name  Ilia  Ticci — Qqui- 
cliua  Prayers — Other  Xaines  and  Titles  of  Yiracoelia— 
His  Worship  a  True  Monotheism— The  Myth  of  the  Four 
Hrothers — Myth  of  tlie  Twin  Brothers 169 

Viraco'iha  i»s  Tunapa,  lie  who  Perfects— Various  Incidents 
ill  Ilis  Life— Relation  to  Manco  Capac — lie  Disappears 
in  the  West. 182 

\'iracocha  Rises  from  Lake  Titicaea  and  Journeys  to  the 
West— Derivation  of  Ilis  Xame— He  was  Represented  as 
White  and  Bearded— The  Mytli  of  Con  and  Pachacamac 
— Contiee  Viracocha — Prophecies  of  the  Peruvian  Seers 
The  White  Men  Called  Viracochas— Similarities  to  Aztec 
Myths 189 

CHAPTER  VI. 

THE     EXTEX;»ION    AND     IXKLUKNCK    OF    THE    TYPICAL   HERO- 

jMVTir. 

The  Typical  Myth  fourjd  in  many  parts  of  the  Continent — 
Difficulties  in  Tracing  it — Religious  Evolution  in  Amer- 
ica Similar  to  tiiat  in  the  Old  World — Failure  of  C'lrisii- 
anity  in  the  Red  Race .  203 

The  Culture  Myth  of  the  Tarascosof  Mechoacan — Tii  of 
the  Kiches  of  Guatemala — The  Yotan  Myth  of  tlie  Tzen- 
dals  of  Cliiapas — A  Fragment  of  a  Mixe  Myth — The 
Hero-God  of  the  Muyscas  of  New  Gramida — Of  the 
Tupi-Guaranay  Stem  of  Paragur.y  and  Brazil — Myths 
of  the  Dene  of  Jiritish  America 208 

Sun  Worship  in  America— Germs  of  Progress  in  Amer- 
ican Religions — Relation  of  Religion  and  Morality — 
The  Light-God  a  Moral  and  Beneficent  Creation— His 
Worsiiip  was  Elevating— Moral  Condition  of  Native 
Societies  before  the  Conquest — Progress  in  the  Definition 
of  the  Idea  of  God  in  Peru,  Mexico  and  Yucatan — Erro- 
neous Statem'^nts  about  t!ie  Morals  of  the  Natives — Evo- 
lution of  their  Ethical  Principles 230 

Index, .241 


AMERICAN 

HEEO-MYTHS. 


CHAPTER   I. 

INTIIODUCTORY. 


Some  kin'd  of  RKr.iriioN-  rouND  amoncj  am-  men— Clas^sifications  of 
llEi.KiioNs— TnK  Pnu'osF.  ov  Ri:i,U!i()NS— llKi.inoNS  OK  Rite  and 
Ob'  C.iEED — The  Myth  Gkowh  ix  the  fikst  of  these — Intent  and 
Meamm!  op  the  Myth. 

Pkooesseh  of  MYTH-«rn,DTNo  IN  America — Pehsonification. 
Pauoxyms  axi)  Homonyms— Otosis — Poi.yoxomy — Hexotheism — 
Boiiuowix';  —  RnrToRK'Ai.  Fkjukes  —  Aiistract  ExruEssioxs. 
Esoteric  Teaciiincs. 

Outlines  of  the  Fundamental  American  Myth — The  White  Cul- 
ture-hero AND  THE  Four  Brothers — Txterimiktatiox  of  thh 
Myth — Comuarisox  wnii  the  Aryax  Hermes  Myth — With  the 
Aryo-Semitic  Cadmus  Myth — With  Osirian  Myths — The  Myth 
of  the  Virgin  Mother — The  Interpretation  thus  Suitorted. 

The  time  was,  and  that  not  so  v^ory  long  ago,  wlien  it 
was  contended  by  some  that  tliere  are  tribes  of  men  with- 
out any  sort  of  religion;  nowadays  the  effort  is  to  show 
that  the  feeling  which  prompts  to  it  is  common,  even 
among  brutes. 

This  change  of  opinion  has  come  about  partly  through 
an  extension  of  the  definition  of  religion.  It  is  now  held 
to  mean  any  kind  of  belief  in  spiritual  or  extra-natural 
agencies.  Some  learned  men  say  that  we  had  better  droj) 
the  word  "religion,"  lest  we  be  misunderstood.  They 
would  rather  use  "daimonism,"  or  "supernaturalism,"  or 


18  AMKUICAN    IIKUO-MYTHS. 

other  such  new  term ;  but  none  of  these  seems  to  me  so 
wide  and  so  exactly  significant  of  what  I  mean  as 
"reh'jrion." 

All  now  agree  that  In  this  very  broad  sense  some  kind 
of  religion  exists  in  every  luunan  comnnmity.' 

The  attempt  has  often  been  made  to  classify  these  various 
faiths  under  some  few  general  headings.  The  scheme  of 
Auguste  Comte  still  has  supporters,  lie  taught  that  man 
begins  with  fetiehism,  advances  to  polytheism,  and  at  last 
rises  to  monotheism.  More  in  vogue  at  present  is  the 
theory  that  the  simplest  and  lowest  form  of  religion  is 
individual ;  above  it  are  the  national  religions  ;  and  at  the 
summit  the  universal  or  world  religions. 

Comte's  scheme  has  not  borne  examination.  It  is  arti- 
ficial and  sterile.  Look  at  Christianity.  It  is  the  highest 
of  all  religions,  but  it  is  not  monotheism.  Look  at  Buddh- 
ism. In  its  pure  form  it  is  not  even  theism.  The  second 
classification  is  more  fruitful  for  historical  pur[)oses. 

The  psychologist,  however,  inquires  as  to  the  essence, 
the  real  purpose  of  religions.  This  has  been  differently 
defined  by  the  two  great  schools  of  thought. 

All  religions,  says  the  idealist,  arc  the  efforts,  poor  or 
noble,  conscious  or  blind,  to  develop  the  Idea  of  God  in 
the  soul  of  man. 

^  I  suppose  T  am  not  going  too  far  in  saying  "  all  agroe  ;  "  for  I  think 
that  the  lutost  study  of  this  subject,  by  Qustav  lloskoff,  disposes  of  Sir 
John  Lubbock's  doubi  ,  as  well  as  the  crude  statements  of  the  author 
of  Kraft  und  Stojf,  and  such  like  compilations.  Gustav  RoskofF, 
Das  Reliijionswescn  der  liuhesten  Naturvolker,  Leipzig,  1H80. 


Tin:    RSSKXCK   OK    KKI.KilOX.    '  10 

No^  replies  tlio  rational ist,  it  is  simply  the  oflPort  of  the 
human  miiul  to  IVa  'it'  a  Theory  of  Thinjr.s  ;  a^  first,  reli- 
gion is  an  early  svi-tem  of  natural  philosophy;  later  it 
becomes  moral  phi  osophy.  Explain  the  Universe  hy 
physical  laws,  point  out  thi»t  the  origin  and  aim  of  ethies 
arc  the  relations  cf  men,  anil  wu  shall  hav'c  no  more 
religions,  nor  need  any. 

"'lie  first  answer  is  too  intangible,  the  second  too  narrow. 
The  rude  savage  docs  not  philosophize  on  phenomena;  the 
enlightened  student  sees  in  them  hut  interacting  forces  ; 
yet  both  may  be  profoundly  religious.  Nor  can  nKU'ality 
be  accepted  as  a  criterion  of  religions.  The  bloody  s(;enes 
in  the  Mexican  teocalli  were  merciful  compared  with  those 
in  the  torture  rooms  of  the  Inquisition.  Vet  the  religion 
of  Jesus  was  far  above  that  of  lluit/ilojtochtii. 

What  I  think  is  the  essence,  the  princi[)le  of  vitality,  in 
religion,  and  in  all  religions,  is  their  supp ^scd  control  over 
the  destiny  of  the  individual,  his  weal  or  woe,  his  good  or 
bad  luq  here  or  hereafter,  as  it  may  be.  Rooted  infinitely 
deep  in  the  sense  of  personality,  religion  was  recognized  at 
fhe  beginning,  it  will  be  recognized  at  the  end,  as  the  one 
indestructible  ally  in  the  struggle  for  individual  existence. 
At  heart,  all  prayers  are  for  preservation,  the  burden  of 
all  litanies  is  a  begging  for  Life. 

This  end,  these  benefits,  have  been  sought  by  the  cults 
of  the  world  through  one  of  two  theories. 

The  one,  that  which  characterizes  the  earliest  and  the 
crudest  religions,  teaches  that  man  escapes  dangers  and 


II 


20  AAfF.UICAN    HKIIO-MVTH.S. 

secures  .safety  by  the  jK'rfoiinaMce  or  avoidance  of  certain 
actions.  He  may  credit  tli;>  i.v  thai  niytli,  Ik;  may  hold  to 
Olio  or  many  gods;  this  is  unim|)ortant ;  but  he  must  not 
fail  in  tiie  penance  or  the  sa<!red  dance,  lu;  must  not  touch 
that  which  is  taboo,  or  lie  is  in  peril.  'J'lic  lif<'  of  these 
cidts'is  th','  Deed,  their  expressfon  is  the  Kite. 

(lij^dier  relijrioi.s  dis<^ani  the  inefTicacy  of  the  mere  Act. 
They  rest  tlieir  claim  on  Belief.  They  establish  dogmas, 
the  mental  aciceptance  of  which  is  the  one  thing  needful 
In  them  mythology  passes  into  theology  ;  the  act  is  mea- 
sured by  its  motive,  the  formula  by  the  faith  back  of  it. 
Their  life  is  the  Creed, 

The  jNIyth  finds  vigorous  and  congenial  growth  only  in 
the  first  of  these  forms.  There  alone  the  imauination  of 
the  votary  is  free,  there  alone  it  is  not  fettered  by  a  symbol 
already  defined. 

To  the  student  of  religions  tlu;  interest  of  the  ^fyth  is 
n(jt  that  of  an  infantile  attemjjt  to  philosoj)liize,  but  as  it 
illustrates  the  intimate  and  immediate  relations  which  the 
religion  in  which  it  grew  bore  to  the  individual  life.  Thus 
examined,  it  reveals  the  inevi'd)le  destinies  of  men  and  of 
nations  as  bound  up  with  their  forms  of  worship. 

These  general  considerations  appear  to  me  to  be  needed 
for  the  proper  understanding  of  the  study  I  am  about  to 
make.  It  concerns  itself  with  some  of  the  religions  which 
were  developed  on  the  American  continent  before  its  dis- 
covery. My  object  is  to  present  from  them  a  series  of 
myths  curiously  similar  in  features,  and  to  see  if  one  simple 
and  general  explanation  of  them  can  be  found. 


n 


MYTfr-IMTM.DINO.  21 

Tho  processes  of  inyth-lmiMiii;;  ainoiijjj  Anicrican  tribes 
'vero  much  ihv  same  a?  <'l.se\vhor('.  'riicse  are  now  too 
{;oueri»lly  fumiliar  to  need  H{KH;lti(!ution  luM'e,  lu»yomI  a  few 
whi(!li  I  hav(!  foiuul  partieularly  noticeable. 

At  the  foiuiihition  of  all  tnyths  lies  the  mental  profess  of 
pcrsoriijicdtlon,  which  liiids  expression  in  tlu!  rhetorical 
figure  of  proaopopeia.  The  definition  of  this,  howevoi , 
must  be  exter.  sd  from  the  mere  rej)resentation  of  innni- 
mate  things  as  animate,  to  include  also  the  representation  of 
irrational  beings  as  rational,  tis  in  the  "  animal  ujyths,"  a 
most  common  form  of  religious  story  among  primitive 
j)eople. 

Some  languages  Hivor  these  forms  of  personification  nuicli 
more  than  others,  and  most  of  the  American  languages  (h) 
so  in  a  marked  manner,  by  tiie  broad  grammatical  distinc- 
tions they  draw  between  animate  and  inanimate  objects, 
Avhich  distinctious  must  invariably  l)e  observed.  They 
cannot  say  "  the  boat  moves"  without  specifying  whether 
the  boat  is  an  animate  object  or  not,  or  whether  it  is  to  be 
considered  animate,  for  rhetorical  purposes,  at  the  time  of 
speaking. 

The  sounds  of  words  have  aided  ^jreatly  in  myth  build- 
ing. Names  and  words  which  are  somewhat  alike  in  sound, 
paronyms,  as  they  are  called  by  grammarians,  may  be  taken 
or  mistaken  one  for  the  other.  Again,  many  myths  spring 
from  homonymy,  that  is,  the  sameness  in  sound  of  words 
with  difference  in  signification.  Thus  contl,  m  the  Aztec 
tongue,  is  a  word  frequently  appearing  in  the  names  of 


22  A>fi:ia<'AN-  itimio-mvtfim. 

<liviiiiti(N.  Tt  li!i.s  throe  entirely  dilTerent  meanings,  to  wit, 
a  H(!r|»eiit,  Ji  mu'st  Mild  twiiiH.  Now,  wliij-liever  one  of 
those  WHS  originally  nieatit,  it  wonhl  Im'  quite  <'ertain  to  !«' 
niisniiderstood,  more  (}r  io-s,  l)y  later  jreneration.s,  and  myths 
woidil  arise  tocx|)lain  the  scsvoral  possible  intcrprctJitious  of 
the  word — as,  in  fact,  wo  find  was  the  case. 

( 'lonely  allied  to  this  is  what  has  boon  ealled  oIohIk.  This 
is  the  substitution  of  a  familiar  word  for  an  arehai(!  or 
foreijrn  one  of  similar  sound  but  wholly  diverse  mtniuinu;. 
This  is  a  very  (iommou  occurrence  and  easily  leads  to  mvth 
makinn;.  For  example,  there  is  a  cave,  near  Chattanoo(;a, 
which  has  the  ( *herokeo  name  Nik-a-jak.  This  the  white 
s(!ttlerH  have  transformed  into  Nigi^er  Jack,  and  are  prepared 
with  a  narrative  of  some  runaway  slave  to  explain  the 
cognomen.  It  may  also  occur  in  the  sanjo  language.  In 
!ui  Algonkin  dial(>ct  m'Hfii  wabu  means  "the  great  light  of 
the  dawn;"  and  a  common  large  rabbit  was  called  ?/t<«.sfl/>o; 
at  souKi  period  the  precise  mciuiing  of  the  former  words 
was  lost,  and  a  variety  of  interesting  myths  of  the  day- 
break were  transferred  to  a  supposwl  huge  rabbit !  Rarely 
(hK'-!  there  occur  a  more  striking  example  of  how  the 
deteriorations  of  language;  allect  mythology. 

Aztlan,  the  mythical  land  whence  the  A/.tec  speaking 
tribes  were  said  to  have  come,  and  from  Avliich  they 
derived  their  name,  means  "the  place  of  whiteness;"  but 
the  word  was  similar  to  Aztaildn,  which  would  mean  "the 
place  of  heronr,,"  some  spot  where  these  birds  would  love 
to  congregate,  from  aztatl,  the  heron,  and  in  after  ages,  this 


PTlorKSSEfi  OP   MYTir-IUTILniNO.  2.1 

latter,  as  the  plaiiirc  and  more  concrete  significiitioii,  eaiiK 
to  prevail,  ami  was  adopted  by  the  njyth-inaUerM. 

I'o/i/OHOini/  is  another  procedure  often  seen  in  these 
myths.  A  divinity  has  several  or  many  titles;  one  oi 
another  of  those  beeonjes  |»rominent,aiid  at  hist  ohsciires  ii 
a  particnliir  myth  or  locality  the  original  personality  of  th< 
hero  of  the  tale.      In  America  this  is  most  obvious  in  P<'ru 

Akin  to  this  is  what  Prof.  Max  Miiller  has  tcrmei 
henotheinm.  In  this  m«!ntal  process  one  <^o(l  or  one  forii 
of  a  i^od  is  exalted  beyond  all  others,  and  ev(!n  addressee 
as  the  one,  ordy,  absolute  and  supreme  deity.  Such  ex- 
pressions  are  not  to  be  construed  literally  as  evidences  o 
a  monotheism,  l)ut  simply  tiiat  at  that  particular  tim* 
the  worshiper's  mind  wiis  so  lilled  with  the  power  :in( 
majesty  of  the  divinity  to  whom  he  iip[)ealed,  tliiit  Ik 
applied  to  him  these  superlatives,  very  nmch  as  he  wouh 
to  a  great  ruler.  The  next  day  he  might  a])i»ly  them  U 
another  deity,  without  any  hy|)oerisy  or  sense  >f  logica 
contradiction.  Instances  of  this  are  comma. i  in  the  Aztet 
prayers  which  have  been  |)reserved. 

One  di(ti(ndtv  encountered  in  Arvan  mvtholoiiv  is  ex- 
tremely  ran;  in  Ameriea,  ixwA  that  is,  the  adoption  of  for- 
eign names.  A  proper  name  without  a  definite  concrete  sig- 
nitieaiK^e  in  the  tongue  of  the  people  who  useil  it  is  almost 
unexampled  in  the  red  race.  A  word  without  a  meaning* 
was  something  quite  foreign  to  1  heir  mode  of  thought.  One 
ofourmosteminentstudents'hasjustly  said  :  "  Every  Indian 

1  J.  Hiunrniind  Tniinhull,  On  the  Composifion  of  Indian  O'eo- 
graphiatl  Names,  p.  3   (Lliirtfonl,  1870). 


24  AMKUICAN    IIKUo-MYTIIH. 

Hynthcs'iM — iiiiriuHof  |K>rF4on.s  and  |>Iiii'os  not  oxcoptcl — must 
pro.sorvi!  (Ih*  conHcionsncMs  of  itw  roots,  an<l  rnu.st  not  only 
httvo  11  nicaiiin!;,  l>Mt  he  so  iViunc«l  us  to  I'onvov  timt  mean- 
\\:^  with  precision,  to  all  who  speak  tin;  lan^na;^o  to  which 
it  l>clon;jfs."  Hj'Iicc,  1  .c>  names  of  their  divinities  can  nearly 
always  \n'  interprc^teij,  (hou;^h  for  tin;  reasons  al)ov(!  j;iven 
the  most  obvions  an<l  current  interpretation  is  not  in  every 
<aHc  the  correct  one. 

Ah  forcif^n  names  were  not  adojitcd,  so  the  mythidogy 
of  one  tribe  very  rarely  influenced  that  of  another.  A«  a 
rule,  all  thr;  reli<j;ionH  W(!rc  tribal  or  national,  an<l  tlicir 
votaries  had  no  desire  to  extend  them.  There  was  little; 
of  the  pnwilytizinj^  spirit  amonj;  the  red  race.  Some  ex- 
fcptions  can  be  pointed  out  to  this  statenjent,  in  the  Aztec 
and  Peruvian  monarchies.  Some  borrowinj^SiMMus  to  have 
been  done  cither  by  <»r  frmn  the  Mayas;  and  th(!  hero- 
myth  of  the  Iroquois  has  »o  mimy  of  the  lineaments  of 
that  of  the  Al^^onhiiis  that  it  is  dillicult  to  believe  that  it 
was  wholly  indcp(>ndcnt  of  it.  Jiiit,  on  the  whole,  the  iden- 
tities often  found  in  American  myths  are  more  justly 
attributable  to  a  sin.  ilarity  of  surroundings  and  impressions 
than  to  any  other  (^ause. 

The  (liversity  and  intricacy  <»f  American  mytholo<j;y 
have  been  greatly  fostered  by  the  delight  the  more  de- 
veloped nations  took  in  rhetorical  figures,  in  metaphor  and 
simile,  and  in  expressions  of  amplification  and  hyperbole. 
Those  who  imagine  that  there  wjis  a  poverty  of  resources 
ill  these  languages,  or  that  their  concrete  form  hemmed  in 


ATWTRACr    KXrUKHHIONH.  26 

tlic  iniiid  froin  th.  tnly  of  the  iihHtnict,  M|i('!ik  witlioiit 
knowlrd^e.  One  Iiuh  but  tn  look  iit  tiio  incxliiiiistihlo 
synoiiyiny  of  the  Aztct^,  m  it  is  sot  fortli  by  Olmos  or 
SMlmjrim,  or  ut  itw  power  to  render  «'orreetIy  tlie  retine- 
meiits  of  selioliHtie  tlieolojry,  to  see  how  wide  of  tiie  facit 
is  any  siieh  o|»ini(tn.  And  what  is  true  of  the  Aztec,  is 
not  h'ss  HO  of  th(!  <i<|uiehua  and  other  ton^nes. 

I  wjll  give  an  (!xani[de,  wjjcre  the  Englisli  hmgnago 
itself  falls  short  of  the  niecty  of  the  Q(|niehim  in  hand- 
ling a  nictfiphys*  "al  tenet.  Caif  in  Qqnielma  expresses  the 
real  being  of  ^l.'-  ijs,  the  cHucntta ;  as,  runnp  ('<i\j7\in,  the 
l)eing  of  the  himjan  race,  humanity  in  the  abstract;  but  to 
convey  the  idea  of  actual  being,  the  exiMtcntia  as  united  to 
the  CMMentia,  ve  must  add  tin;  prefix  aiscan,  un<l  thus  have 
runnp-cascan-cai/niii,  which  stri(;tly  means  "the  essence 
of  being  in  general,  as  existent  in  humanity."'  I  doubt  if 
the  dial((ct  of  (rcrman  metaphysics  itself,  after  all  its  elabo- 
ration, could  j)roduee  in  equal  conipass  a  term  for  this  con- 
ception. In  (icpiichua,  moreover,  there  is  nothirig strained 
and  nothing  foreign  in  this  example ;  it  is  perfectly  pure, 
and  in  thorough  accord  vvitli  the  genius  of  the  tongue. 

I  take  some  pains  to  impress  this  fact,  for  it  is  an  im- 
portant one  in  estimating  the  religious  ideas  of  the  race. 
We  must  not  think  we  liave  grounds  for  skepticism  if  we 
occasionally  come  across  some  that  astonisli   us  by  their 

^  "El  ser  oxl.-^tcnto  do  lioinhrc,  que  as  ol  inodo  do  cstar  ol  prinior 
ser  que  es  liv  ossoiitiii  ((uo  on  Dios  y  Ioh  Angeles  y  el  hoirihro  es  modo 
personal."  Diogo  Oonziilez  lloiguin,  Vocabvlario  de  la  Lengva 
Qqichua,  o  del  Inca ;  aub  voce,  Cat/.     (Ciudad  do  los  Reyes,  10U8.) 


20  AMKIMCAN    IIKKO-MVTIIS. 

siihtlt'ty.  Such  an!  quite  iii  kccpin;^  with  tlio  i)sych(»h)gy 
juhI  hm^uii^cs  of  tho  race  wo  are  studying. 

Yot,  throughout  Aniurica,  m-  in  njost  other  parts  of  <ho 
worKl,  th(!  ti'aehiug  of  religious  tenets  was  twofold,  tho 
ono  popular,  th(*  other  for  the  uiltiated,  an  esoterie  and  an 
exoteric  (hx-trinc;.  A  dillerou<!0  in  dialect  was  assiduously 
cidtivatc!d,  a  sort  of  "  sacred  language;"  l)C!Ug  employed  to 
conceal  while  it  conveyed  tlu;  mysteries  of  faith.  .  Some 
linguists  thiidc  that  these  dialeiits  are  archaic  forms  of  the 
language,  the  memory  of  which  was  retained  in  cercmotiial 
o')servan(!os  ;  others  maintain  that  th<y  were  simply  alVecta- 
tions  (ff  expression,  and  I'orm  a  sort  of  slang,  based  on  the 
(fvery  <lay  language,  and  currentamongtli(!  initiated.  T  am 
inclincid  to  the  latter  as  the  correct  opinion,  in  many  cases. 

Whichever  it  was,  siush  a  sacretl  dialect  is  found  in  almost 
all  trihes.  There  are  fragments  of  it  from  the  cultivated 
riiees  of  Mexico,  Yuc^atan  and  ]*eru  ;  and  at  the  other  end 
of  th<!  scale  mc  may  instance  the  (Juaymis,  of  Darien, 
naked  savages,  bnt  whose  "  chiefs  of  the  law,"  we  arc  told, 
taught  '*  the  doctrines  of  their  religion  in  a  jn'culiar  idiom, 
invented  for  the  purpose,  and  very  dill'erent  from  tho  com- 
mon language." 

This  hccionies  an  added  dilficulty  in  the  analysis  of  myths, 
as  uot  only  were  the  nanu;s  of  the  divinities  and  of  localities 
expressed  in  terms  in  the  highest  degree  melapliorii'al,  hut 

^  Franco,  Notina  de  los  Indios  Gutymles  y  de  sus  CostiDtibrcH,  p. 
20,  in  Pinart,  Culeccioii-  dc  LiiKjiiisfica  1/  Eliwtjrajia  Americana. 
Tom.  IV. 


THE  TYPKATi    AMEUKAX    MYTH.  27 

tlu'V  were  at  times  obHOiinul  by  an  afte<;te(I  proiimiciiitioii, 
devised  toecuieeid  tlieir  exact  derivation. 

'I'Ik!  native  tribes  of  this  Continent  had  many  myths, 
and  among-  them  tii(;re  was  one  whieh  was  so  prominent, 
and  re(!nrred  with  sucli  strangely  simihir  featunss  in  locali- 
ties widely  asnnchtr,  that  it  has  for  years  attracted  my  at- 
tention, and  r  have  been  led  to  present  it  as  it  occurs  among 
several  nations  far  ai)art,  both  gcog;raphi(!alIy  and  in  point 
of  cnltnre.  This  myth  is  that  of  the  national  hero,  their 
mythical  civilizer  and  teacher  of  the  tribe,  who,  at  the  same 
time,  was  often  idcntilicd  with  the  supremo  deity  and  the 
creator  of  the  world.  It  is  the  fundamental  myth  of  a  very 
large  n»ind)er  )f  American  tribes,  and  on  its  recognition 
and  intci'prctation  dep(Mids  the  correct  understanding  of 
ijiost  of  their  mythology  and  religions  life. 

The  outlines  of  this  legend  are  to  the  effect  that  in  some 
exceedingly  nMuote  time  this  divinity  took  an  active  p:;rt 
in  creating  the  world  and  in  fitting  it  to  be  the  abode  of 
man,  and  may  himself  have  formed  or  called  forth  the 
race.  At  any  rate,  his  interest  in  its  advancement  W'as such 
that  h(!  personally  appeared  among  the  ancestors  of  the 
nation,  and  taught  them  the  useful  arts,  gave  them  the 
p->aize  or  other  food  plants,  initiate<l  them  into  the  mysteries 
of  their  n^ligious  rites,  framed  the  laws  which  governed 
their  social  nsl  tions,  and  having  thus  started  thcuj  on  the 
road  to  self  development,  he  !((ft  them,  net  sulVering  death, 
but  disappearing  in  some  way  from  their  view.  Hence  it  was 
nigh  universally  expected  that  at  some  time  ho  would  return. 


28 


AMERICAN   HERO-MYTHS. 


The  circumstances  attending  the  birtli  of  these  hero-gods 
have  great  siniihirity.  As  a  rule,  eacli  is  a  twin  or  one  of 
four  brotliers  born  at  one  birth  ;  very  generally  at  the  cost 
of  their  mother's  life,  who  is  a  virgin,  or  at  least  had  never 
been  impregnated  by  mortal  man.  The  hero  is  apt  to  come 
into  conflict  with  his  brother,  or  one  of  his  brotnors,and  the 
long  and  desperate  struggle  resulting,  which  often  involved 
the  universe  in  repeated  destructions,  constitutes  one  of 
the  leading  top.os  of  the  myth-makers.  The  duel  is  not 
generally — not  at  all,  I  believe,  when  we  can  get  at  the 
genuine  native  form  of  the  myth — between  a  morally  good 
and  an  evil  spirit,  though,  undoubtedly,  the  one  is  more 
friendly  and  favorable  to  the  welfare  of  man  than  the 
other. 

The  better  of  the  two,  the  true  hero-god,  is  in  the  end 
triumphant,  thougii  the  national  tem[)erament  represented 
this  variously.  At  any  rate,  his  people  are  not  deserted  by 
him,  and  though  absent,  and  perhaps  for  a  while  driven 
away  by  his  potent  adversary,  he  is  sure  to  come  back  some 
time  or  other. 

The  place  of  his  birth  is  nearly  always  located  in  the 
East ;  from  that  quarter  he  first  came  when  he  appeared  as 
a  man  among  men  ;  toward  that  point  he  returned  when 
he  disappeared;  and  there  he  still  lives,  awaiting  the 
appointed  time  for  his  reappearance. 

Whenever  the  personal  appearance  of  this  hero-god  is 
described,  it  is,  strangely  enough,  represented  to  be  that  of 
one  of  the  white  race,  a  man  of  fair  complexion,  with  long. 


THE   LIGHT  AS  GOD.  29 

flowing  beard,  with  abundant  hair,  and  clothed  in  ample 
and  loose  robes.  This  extraordinary  fact  naturally  suggests 
the  gravest  sus2)i(!ion  that  these  stories  wure  made  up 
after  the  M'hites  had  reached  the  Aniei-ican  shores,  and 
nearly  all  historiiins  have  summarily  rejected  their  authen- 
ticity, on  this  account.  IJut  a  most  careful  scrutiny  of  their 
sources  positively  refutes  this  opinion.  There  is  irrefrag- 
able evidence  that  these  myths  ?;nd  this  ideal  of  the  hero- 
god,  were  intimately  known  and  widely  current  in 
America  long  before  any  one  of  its  millions  of  inhabitants 
had  ever  seen  a  white  man.  Nor  is  there  any  difficulty  in 
explaining  this,  when  we  divest  these  figures  of  the  fanci- 
ful garbs  in  which  they  have  been  clothed  by  the  religious 
imagination,  and  recognize  what  are  the  phenomena  on 
which  the)  based,  and  the  physical  processes  whose  his- 
tories they  embody.  To  show  this  I  will  offer,  in  the  most  . 
concise  terms,  my  interpretation  of  their  main  details. 

The  most  important  of  all  things  to  life  is  Lujht.  This 
the  primitive  savage  felt,  and,  personifying  it,  he  made 
Light  his  chief  god.  The  beginning  of  the  day  served,  by 
analogy,  for  the  beginning  of  the  world.  Light  comes  be- 
fore the  sun,  brings  it  forth,  creates  it,  as  it  were.  Hence 
the  Light-God  is  not  the  Sun-God,  but  his  Antecedent  and 
Ci'eator. 

The  light  appears  in  the  East,  and  thus  defines  that  car- 
dinal point,  and  by  it  the  others  are  located.  These  points, 
as  indispensable  guides  to  the  wandering  hordes,  became, 
from  earliest  times,  personified  as  important  deities,  and  were 


30  AMERICAN   HERO-MYTHS. 

ick'iitifit'd  with  tlie  winds  tliiit  blew  iVoin  tlicni,  as  wind  and 
rain  gods.  This  oxphiins  the  four  brothers,  who  were  no- 
thing else  than  the  tbnreardinal  j)()iuts,andtheir  mother,  who 
dies  in  prodncingthem,  is  the  eastern  light,  which  issoon  lost 
in  the  growing  day.  The  East,  as  their  leader,  was  also  the 
supposed  ruler  of  the  winds,  and  thus  god  of  the  air  and  rain. 
As  more  immediately  connected  with  the  advent  and  depar- 
ture of  light,  the  East  and  West  are  twins,  the  one  of  which 
sends  forth  the  glorious  day-orb,  which  the  other  lies  in 
wait  to  conquer.  Yet  the  light-god  is  not  slain.  The  sun 
shall  rise  again  in  undiminished  glory,  and  he  lives,  though 
absent. 

By  sight  and  light  we  see  and  learn.  Nothing,  there- 
fore, is  more  natural  than  to  attribnte  to  the  light-god  the 
early  progress  in  the  arts  of  domestic  and  social  life.  Thus 
light  came  to  be  personified  as  the  embodiment  of  culture 
and  knowledge,  of  N'isdom,  and  of  the  peace  and  pros- 
perity which  are  necessary  for  the  growth  of  learning. 
'  The  fair  comi)lexion  of  these  heroes  is  nothing  but  a 
reference  to  the  white  light  of  the  dawn.  Their  ample 
hair  and  beard  are  the  rays  of  the  sun  that  flow  from  his 
radiant  visage.  Their  loose  and  large  robes  typify  the  en- 
folvling  of  the  firmament  by  the  light  and  the  winds. 

T!us  interpretation  is  nowise  strained,  but  is  simply  that 
which,  in  Aryan  mythology,  is  now  universally  accepted  for 
similar  mytholoijical  creations.  Thus,  in  the  Greek  Phcebus 
and  Perseus,  in  the  Teutonic  Lif,  and  in  the  ?^orseBaldur, 
we  have  also  beneficent  hero-gods,  distinguished  by  their 


THE  IIEUMES   MYTH.  31 

fair  com ploxion  and  ample  ji^oMon  looks.  "Amongst  the 
(lurk  as  well  as  amongst  tlio  fair  races,  amongst  those  who 
are  marked  by  black  hair  and  dark  eyes,  they  exhibit  the 
same  unfailing  type  of  blue-eyed  heroes  whose  golden  locks 
flow  over  their  shoulders,  and  whose  faces  gleam  as  with 
the  light  of  the  new  risen  sun."^ 

Everywhere,  too,  the  history  of  these  heroes  is  that  of  a 
struggle  against  some  potent  enemy,  some  dark  demon  or 
dragon,  but  as  often  against  some  member  of  their  own 
household,  a  brother  or  a  father. 

The  identification  of  the  I.ight-God  with  the  deity  of  the 
winds  is  also  seen  in  Aryan  mythology.  Hermes,  to  the 
Greek,  was  the  inventor  of  the  alphabet,  music,  the  cultiva- 
tion of  the  olive,  weights  and  measures,  and  such  humane 
arts.  He  was  also  the  messenger  of  the  gods,  in  other 
words,  the  breezes,  the  winds,  the  air  i?i  motion.  His 
name  Hermes,  Hermeias,  is  but  a  transliteration  of  the 
Sanscrit  Sarameyas,  under  which  lie  appear-,  in  the  Vedic 
songs,  as  the  son  of  Sarama,  the  Dawn.  Even  his  charac- 
ter as  the  master  thief  and  patron  saint  of  the  light-fin- 
gered gentry,  drawn  fi\,ni  the  way  the  winds  and  breezes 
penetrate  every  cr.ack  and  cranny  of  the  house,  is  abso- 
lutely repeated  in  the  Mexican  hero-god  Quetzalcoatl,  who 
was  also  the  patron  of  thieves.  I  might  carry  the  com- 
parison yet  further,  for  as  Sarameyas  is  derived  from  the 
root  sar,  to  creej),  whence  serpo,  serpent,  the  creeper,  so 

^  Sir  G(M)riro  W.  Cox,  An  Introdurtion  to  the  Science  of  Compara- 
iice  Mj/Utologi/  and  Folk-Lore,  p.  17. 


32 


AMERICAN    HERO-MYTHS. 


the  name  Quetzalcoatl  can  he  aceurately  trunshited,  "  the 
wonderful  serpent."  In  name,  history  and  functions  the 
parallelism  is  maintained  throughout. 

Or  we  can  find  another  familiar  myth,  partly  Aryan, 
partly  Semitic,  vvliere  many  of  the  same  outlines  present 
themselves.  The  Arrive  Thebans  attributed  the  founding  of 
their  city  and  state  to  Cadmus,  lie  collected  their  ances- 
tors into  a  community,  gave  tliern  laws,  inventc'  thealj)ha- 
bet  of  sixteen  letters,  taught  them  the  art  c,  smelting 
metals,  established  oracles,  and  introduced  the  Dyonisiae 
worship,  or  that  of  the  reproductive  principle.  He  subse- 
quently left  them  and  lived  for  a  time  with  other  nations, 
and  at  last  did  not  die,  but  was  changed  into  a  dragon  and 
carried  by  Zeus  to  Elysion. 

The  birthplace  of  this  culture  hero  was  somewhere  far  to 
the  eastward  of  Greece,  somewhere  in  "  the  purple  land  " 
(Phoenicia)  j  his  mother  was  "  the  far  gleaming  one"  (Tele- 
phassa);  he  was  one  of  four  children,  and  his  sister  was 
Europe,  the  Dawn,  who  was  seized  and  carried  westward 
by  Zeus,  in  the  shape  of  a  white  bull.  Cadmus  seeks  to 
recover  her,  and  sets  out,  following  the  westward  course  of 
the  sun.  "  There  can  be  no  rest  until  the  lost  one  is  found 
again.  The  sun  must  journey  westward  until  he  sees  again 
the  beautiful  tints  which  greeted  his  eyes  in  the  morning."^ 
Therefore  Cadmus  leaves  the  purple  land  to  pursue  his 
quest.  It  is  one  of  toil  and  struggle.  He  has  to  fight  the 
dragon  offspring  of  Ares  and  the  bands  of  armed  men  who 
^  Sir  George  W,  Cox,  Ibid.,  p.  76. 


THE   CADMl.S    ^fVTFr.  33 

spriii^^  from  the  dragon's  tectli  which  were  sown,  that  is, 
the  chnids  and  j^looni  of  the  overcast  sky.  He  conquers, 
and  is  rewarded,  but  (h)es  not  recover  his  sister. 

When  we  find  that  the  name  Cachnns  is  simply  the 
'^.cmitic  word  hedem,  the  east,  and  notice  all  this  mythical 
cntonrajre,  we  see  that  this  legend  is  but  a  lightly  veiled 
account  of  the  local  source  and  progress  of  the  light  of  day, 
ami  of  the  advantages  men  derive  from  it.  Cadmus  brings 
the  letters  of  the  alphabet  from  the  east  to  Greece,  for  the 
same  reason  that  in  ancient  Maya  myth  Itzamna,  "son  of 
the  mother  of  the  morning,"  brought  the  hieroglyphs  of 
the  Maya  script  also  from  the  east  to  Yucatan— because 
both  re])resent  the  light  by  which  we  see  and  learn. 

Egyptian  mythology  offers  quite  as  many  analogies  to 
snpj)ort  this  interpretation  of  American  myths  as  do  the 
Aryan  god-stories. 

Thelieavenly  light  impreirnates  the  virgin  from  whom  is 
born  tlie  sun-god,  whose  life  is  a  long  ccritest  with  his 
twin  brother.  The  latter  wins,  but  his  victory  is  transient, 
for  the  light,  though  conquered  and  banished  by  the  dark- 
ness, cannot  be  slain,  and  is  sure  to  return  with  the  dawn, 
to  the  great  joy  of  the  sons  of  men.  This  story  the  Egyp- 
tians delighted  to  repeat  under  numberless  disguises.  The 
groundwork  and  meaning  are  the  same,  whether  the  actors 
are  Osiris,  Isis  and  Set,  Ptah,  Ilapi  and  the  A^irgin  Cow,  or 
the  many  other  actors  of  this  drania.  There,  too,  among  a 
brown  race  of  men,  the  light-god  was  deemed  to  be  not  of 
their  own   hue,  but  'Might  colored,  white  or  yellow,"  of 


.'{4 


AMKKICAX    IIKUO-MYTIIH. 


comely  (•omitcniaiicc,  bright  cyoH  niid  goldrn  liair.  Afjuin, 
lie  in  the  one  who  invc'n(»'<l  tlie  caK-'iKlar,  tan^^lit  tlic  arts, 
estahlisiii'd  tin;  rituals,  rcvcalod  the  inedical  vii'tiics  of 
j)laiits,  ri'('oinmeiidc'<l  ju-acc,  and  aj^aiii  was  identified  as  one 
of  the  brothers  of  the  cardinal  points.' 

The  Htorv  of  the  virgin-mother  points^  in  America  as  it 
did  in  the  old  world,  to  the  notion  of  the  dawn  hrinjiinj;' 
forth  the  sun.  It  was  one  of  the  commonest  myths  in  both 
continents,  and  in  a  i)eriod  of  humaii  thoui^ht  when  mira- 
cles went  supposed  to  he  part  of  the  order  of  thinji;s  had  in 
it  nothing  dillieult  of  credence.  The  Peruvians,  for  in- 
stance, had  large  establishments  where  were  kept  in  I'igid 
seclusion  the  "  virgins  of  the  sun."  Did  one  of  these  violate 
her  vow  of  chastity,  s!ie  and  her  fcillow  criminal  wore  at 
once  put  to  death  ;  but  did  she  claim  that  the  child  she 
bore  was  of  divine  parentage,  and  the  contrary  (!ould  not 
be  shown,  then  she  was  l^ted  as  a(iueen,and  the  product  of 
her  womb  was  classed  among  princes,  as  a  son  of  the  sun. 
So,  in  the  inscription  at  Thebes,  in  the  temple  of  the  virgin 
goddess  Mat,  we  read  where  she  says  of  lierself:  "My 
garment  no  man  has  lifted  u[);  the  fruit  that  I  have  borne 
was  begotten  of  the  sun."^ 

I  do  not  venture  too  much  in  saying  that  it  were  easy  to 
parallel  every  event  in  these  American  hero-mvths,  every 

1  See  Dr.  C.  P.  Tiele,  Ilinlori/  of  the  Eiiijptian  Jieligion,  pp.  98,95. 
99,  ot  ill. 

rjX'.iK;  eyi-yerii."     Proclus,  (pioted  by  Tiele,  ubi  supra,  ]>.  204,  note. 


MVTFfS     \nV.    NOT    IIISTOIJY.  .1."* 

|»lmse  of  oliaractor  of  the  pcrsoiiaj'.'s  tlu'v  rcpn-Hoiit,  with 
otiit'r.sdniwn  from  Aryan  and  Ki^vptian  Icwiids  Ion"- familiar 
to  students,  and  which  now  are-fidly  r('('o;j^niz('d  as  havintr 
in  (hem  nothin;^  of  tho  substance  of  history,  hnt  as  pure 
creations  of  tho  religions  imagination  working  on  tho  pro- 
cesses of  nature  brought  into  rchition  totheho|)es  and  fears 
of  men. 

If  this  is  so,  is  it  not  time  that  wo  dismiss,  once  for  all, 
these  American  myths  from  blie  domain  of  historiivil  tradi- 
tions? Wliy  should  wo  try  to  make  a  king  of  Itzamoa,  an 
enlightened  ruler  of  (iuetzalcoati,  a  cultm-cd  nation  ot  the 
Toltecs,  when  the  j)roof  is  of  the  strongest,  that  every  unc 
of  these  is  an  absolutely  baseless  fiction  of  mythology? 
Let  it  be  understood,  hereafter,  that  whoever  uses  these 
names  in  an  historical  sense  betrays  an  ignorance  of  tlu;  sub- 
ject he  handles,  which,  were  it  in  the  better  known  lield  of 
Aryan  or  Egyptian  lore,  W(.uhl  at  once  cor  /ict  him  of  not 
meriting  the  name  of  scholar. 

In  European  history  the  day  has  j)asscd  when  it  was 
allowable  to  construct  primitive  chronicles  out  of  fairy 
tales  and  natm-e  myths.  The  science  of  comparative 
mythology  has  assigned  to  these  venerable  stories  a 
different,  though  not  less  noble,  interpretation.  How- 
much  longer  nuist  we  wait  t(>  see  the  sanie  caufuis  of 
criticism  applied  to  the  products  of  tho  religious  fancy 
of  the  red  race? 

Furthermore,  if  the  myths  of  the  American  nations  are 
shown  to  be  capable  of  a  consistent  interpretation  by  the 


30 


A M  i:iM(  A N    II Kin (-M  VTIIS. 


|)riii('i))Io.s  of  coinnarativr  mvtlifdonrv,  let  it  bo  rccuxrul/cd 
tliat  tlioy  urc  iicitlicr  to  bo  disoardod  bccauHo  thoy  roHcnblo 
somo  tumiliar  to  their  European  eoii(|iiororH,  nor  does  that 
simihirity  mean  that  they  are  hist(»rieally  derived,  the 
Olio  t'ruin  the  other.  Each  is  an  iiKh'peiKh'iit  growth,  but 
as  eaeli  is  the  reHox  in  a  coiiinion  psyohieal  nature  of  iho 
same  phenomena,  tlio  same  forms  of  expression  were  adopted 
to  convey  them. 


r 


CHAPTER  ir. 

TIIK    IIi:U0-(}01).S   OF   TIIK    Af.OUNKIN.S    AND    IHotirolS. 

I  1.     The  Alijonkin  Myth  of  Mivhaho. 

ft 

TlIK  MVTII  ()!••  TIIK    (ilANT    HaIIHIT— TlIK    UaIIIUT  CkKATFS  TIIK  WoKl.li 
— Hk   MaUIIIKS  TIIK  Mi'HKIlAT — i^KC'OMKS  TIIK  All.  KvTHKR — DkRIVA- 
TIO.V     OK    MkIIAHII— Ml"    Wa.IASIIK,    THK    MrSKItAT— TlIK    MVTII     Kx 
ri.AINKD— TlIK    Iil(iUT(}(>l)  AH   (i()l»  OK  TIIK  HaST— TlIK   Foiru  DiVINK 

IJiioTiiKiiH-  Myth  ok  tiik  HrAiiociiiitis— Tiik    Day-Makkiis— Mi- 

•  IIAIIO'S  ('ONTKHTS  WITH  HIS  FaTIIKII  AND  DllOTilKIt — KxiM,A\ATIOX  OK 
TIIKSK— TlIK  SvMltOI.K!   Fl.INT  StONK-    NflcHAHO    DkstKOVS  TIIK  SkII 
I'KN'i'  lvr»!  —  MKAM\(i  OKTIIM  MvTii      Kki.ations  iikthi:  LiOIIT-(iOI) 

AM)  Ww>i)-Oon— MuiiAiio  AS  (lOKoK  Wateiisaxk  Fkutii.itv— 1{ki'- 

HKMKXTKI)  AS  A  BkAKDKI)  MaN. 

^  2.     The  InxjUnin  Mijth  of  loah'ha. 

TlIK    CllKATlOX    OK    TIIK     FaKTII— TlIK    MlllAl'UI/JlS  BlUTII  OK  loSKKIIA 

— Hk  Ovkhcomks  his  IJunTiiKit.  Tawiscaka   -Chkatks  a.vdTkaiiiks 
Manivimi— Visits    his    Pkoim.k  -His    CJkaxdmutiiku,  Atakxsh — 

lOHKEHA     AS     FaTHKII    OK     HIS     MoTIIKR— SlMII.AH     CoNCKniOXS      IX 

EoYPTiAN  Myths— Dkkivation  ok  Ioskkiia  axd  Atakxsu— Ioskkha 

AS    Tl>AKONIIIA\VAIvON-.   TIIK    SkY    SiI'I'OUTKI!— His    UuoTIIKU    TaWIS 
CAIIA     OK    TkHOTKXXHI.VKOX    I  DKXTI  KI  KI)  — Si  M  I  I.AIUTV    to    AUiOXKlX 

Myths. 

Nearly  all  thiit  vast  area  which  lios  between  iludscHi 
liay  and  the  Savannah  river,  and  tlie  Mississippi  river 
and  tiio  Atlantic  coast,  was  peopled  at  the  epoch  of  the 
discovery  by  the  members  of  two  lingnistic  families — the 
Aigonkins  and  the  Iroquois.  They  were  on  about  the  same 
plane  of  cultnre,  bnt  dilfered  much  in  temperament  an'd 
radically  in  language.  Yet  their  religions  notions  were 
not  dissimilar. 


37 


.•IS 


AMKUICAN    MKIto-MYTIIH. 


ii  I.      The  A/t/oiiLin  Mijtii  of  MIr/itiho. 

Xi\un\\r  n\\  tin-  Ahntiikiii  trilK-s  ulmsc  myths  Ijmv*'  Uwx 
|M'('s«'i'\»'(l  wo  IIikI  miicli  is  Slid  tiltoiit  a  ccrlaiii  (Jiaiit 
Ital)l)it,  to  \vlu)m  all  sorts  of  powcrM  were  nttril)nt(«l.  lie 
was  the  master  of  all  animals;  he  wiiHthc  ten<'her  who  first 
instlMK'tiHJ  riicii  ill  the  arts  of  fishing  and  hunting;  h)> 
imparted  to  the  Alpaikins  the  mysteries  of  their  religions 
rites;  he  taught  them  pietnre  writing  and  the  interpretation 
of  dreams;  nay,  far  more  than  that,  he  was  the  original 
ancestor,  not  only  of  their  nation,  but  of  the  whoh;  race 
of  man,  an<l,  in  fact,  was  non(>  other  than  the  |)rimal 
i  'reator  himself,  who  fashi(tned  the  «Mrth  and  giiv«?  lift;  t  ■ 
all  that  thereon  is. 

Ilcaiin;;  all  this  said  ahoiit  sneh  an  ignoble  and  weak 
animal  as  the  rabbit,  no  wonder  ihat  the  early  missionaries 
and  travelers  8p»»ke  of  sneh  fables  with  iiiidisgiiis«'d  eon- 
tempt,  and  in!ver  mentioned  them  without  excuses  for  putting 
on  record  trivialities  so  utter. 

Yet  it  appeju's  to  me  that  under  these  seemingly  weak 
stories  lay  a  profound  truth,  the  appreciation  of  which  was 
lost  in  great  measure  to  the  natives  themselves,  but  which 
can  be  shown  to  have  been  in  its  origin  a  noble  myth, 
setting  forth  in  not  unworthy  images  the  ceaseless  and 
mighty  rhythm  of  nature  in  the  alternations  of  day  and 
uight,  summer  and  winter,  storm  and  sunshine. 

I  shall  (jUote  a  few  of  these  stories  us  told  by  early 
authorities,  not  adding  anything  to  relieve  their  crude  sim- 
plicity, and  then  I  will  see  whether,  when  submitted  to  the 


MVTM    <U'   <  WKATION.  3M 

test  of  lin^^iiistit'  aiuily.^iH,  tliin  iin|>roinHinj^  oro  dm's  not 
yi<'l«l  i\u'  |»iir»'  ji;t)l(l  of  jjcmunc  iiiytlioloi;y. 

riic  l)(';!jiiiiiiii;^  of  tliin^H,  iic'(!onlin;^  to  the  OHawiH  and 
odii'i'  tioi'tlicni  AI<^oiikiii><,  \vi\H  at  a  prriod  wiirii  ImmiikIUhs 
Wiitcrn  covered  the  face  of  (Ik;  caitli.  On  this  iiifmitu 
ocean  (loateil  a  raft,  upon  which  were  many  Hpcciis  of  ani- 
mals, the  captain  and  chief  of  whom  wjis  Michaho,  thcCiiant 
Ral)lMt.  They  anh'ntly  desired  hind  on  which  to  live,  so 
this  inii^hty  ral>l)it  onh-red  the  heaver  to  dive  and  brinj;- 
him  n|»  ever  ho  little  a  piece  of  mud.  The  heaver  obeyed, 
and  remained  down  Ion*;,  even  ko  that  ho  eame  up  uttt^rly 
exhausted,  hut  reported  that  he  had  not  reachc(l  hottouj. 
TluMi  the  Uabhit  sent  down  the  otter,  imt  he  also  returned 
marly  dead  and  without  success.  Great  was  the  disap- 
pointment of  the  (jomjiany  on  the  raft,  for  what  better  divers 
had  thev  than  tlie  l  uaver  and  the  otter? 

In  the  midst  <tf  their  distress  tin;  (female)  muskrat  eame 
f(M'ward  and  announced  her  willini^ness  to  njake  the  attumpt. 
Her  proposal  was  received  with  derision,  but  as  poor  help 
is  better  than  none  in  an  emerj^eney,  the  Ivabbit  ^ave  her 
permission,  an<l  down  she  dived.  SIk;  too  remained  lon^-, 
very  lonj^,  a  whole  day  and  nij^ht,  and  they  j^ave  her  up  for 
lost.  But  at  leni^th  slu;  floated  to  the  stirfacH',  unconseioiis, 
her  belly  up,  jus  if  dead.  They  hastily  hauled  her  on  the 
raft  and  examined  her  paws  one  by  one.  In  the  last  one 
of  the  four  they  found  a  small  speck  of  mud.  Victory! 
That  was  all  that  was  needed.  The  muskrat  wan  soon 
restored,  and  the  Giant  Rabbit,  exerting  his  creative  power. 


40 


AMKIUf'AN    IIKRO-MYTHS. 


iiiouKletl  the  little  fViiginent  ol  soil,  iind  us  ho  moulded  it, 
it  grew  and  grew,  into  an  '  iid,  into  a  mountain,  into  a 
oountry,  into  this  great  ej  th  that  we  all  dwell  upon.  As 
it  grew  the  Kal)bit  walked  round  and  round  it,  to  see  how 
big  it  was ;  and  the  story  added  that  he  is  not  yet  satisfied  ; 
still  he  eontinues  his  journey  and  his  labor,  walking  forever 
around  and  around  the  earth  and  ever  inereasiny;  it  more 
and  more. 

The  animals  on  the  raft  soon  found  homes  on  the  new 
earth.  ]>ut  it  had  yet  to  be  eovered  with  forests,  antl  nuai 
were  not  born.  The  (liant  Rabbit  formed  the  trees  by 
shooting  his  arrows  into  the  soil,  which  became  tree  trunks, 
and,  translixing  them  with  other  arrows,  these  beeame 
branches;  and  as  for  men,  some  said  i.o  formed  them  from 
the  dead  bodies  of  certain  animals,  which  in  time  became 
the  "totems"  of  the  Algonkiu  tribes;  but  another  and 
probably  an  older  ain!  truer  story  was  that  he  married  the 
muskrat  which  had  been  of  such  service  to  him,  and  from 
this  union  were  born  the  ancestors  of  the  various  races  of 
mankind  which  people  the  earth. 

Nor  did  he  ney;lect  the  children  he  Jiad  thus  brouy;ht  into 
the  world  of  his  creation.  Having  closely  studied  how 
the  spider  s|)reads  her  web  to  catch  flies,  he  invented  the 
art  of  knitting  nets  for  fish,  and  taught  it  to  his  descend- 
ants ;  the  pieces  of  native  copper  Ibund  along  the  shores 
of  Lake  Superior  he  took  from  his  treasure  house  inside 
the  earth,  where  he  sometimes  lives.  It  is  lu;  who  is  the 
Master  of  Life,  and  if  he  aj>pears  in  a  dream  to  a  person 


DERIVATION   OF   MICHABO.  41 

ill  (lan<j:cr,  it  is  a  certain  si^n  of  a  lucky  escape.  He  con- 
fers fortune  in  the  chase,  and  therefore  the  hunters  invoke 
him,  and  oiler  him  tobacco  and  other  dainties,  j)lacin<;  them 
in  the  clefts  of  ro(!ks  or  on  isolated  boulders.  Though 
called  the  (Jiant  Rabbit,  he  is  always  referred  to  as  a  man, 
a  jiiant  or  demigod  perhaps,  but  distinctly  as  of  liinuan 
nature,  the  mighty  father  or  elder  brother  of  the  race.' 

8uch  's  the  national  mvtii  of  creation  of  the  Algoukiii 
tribes,  as  it  has  been  handed  down  to  us  in  fragments  l)y 
those  who  first  heard  it.  Has  it  any  meaning?  Is  it  more 
than  the  puerile  fable  of  savages? 

Let  us  see  whether  some  of  those  unconscious  tricks  of 
speech  to  which  I  referred  in  the  introductory  cha[)ter 
have  not  disfigured  a  true  nature  myth.  Perhaps  those 
common  processes  of  language,  personification  and  otosis, 
duly  taken  into  account,  will  enable  us  to  restore  this 
narrative  to  its  original  sense. 

In  the  Algonkin  tongue  the  word  for  Giant  Rabbit  is 
Minsabos,  com[)ounded  from  mUchi  or  //tvVs/,  great,  large, 
and  u-abox,  a  rabbit.  Jint  there  is  a  whole  class  of  related 
words,  referring  to  widely  dili'ercnt  j)erceptions,  which  sound 
very  much  like  vabos.  They  are  from  a  general  root  imib, 
which  goes  to  form  such  words  of  related  signifieation  as 
icabi,  he  sees,  icaban,  the  east,  the  Orient,  tcabish,  white, 

'  Tlu'  writrrs  tVoiu  wlioiii  I  luive  lakiMi  tl  "s  myth  arn  Nicolas  Purrot. 
MriHoire  sur  les  Mctirs,  Coitstiimrs  ct  hclliijion  des  S(iiira<fes  ih 
I'AiiK^rif/ue  Septenirifluale,  written  liy  an  intollijrcnt  layman  who  lived 
aiiuni^j:  the  natives  from  11)05  to  lO'.tlt;  and  the  various  Jiclalions  cles 
Jesnitets,  especially  for  the  years  1667  and  1670. 


42 


AMEIMCAX    IIKltO-MVTirS. 


blduhnn  [hid-waban),  tlie  dawn,  waban,  daylight,  tcasseia, 
the  li'ijlit,  and  many  others.  Hero  i.s  wlicro  wo  are  to  h)ok 
for  the  H'al  nieanino;  of  the  name  MisKctbos.  It  orii^inally 
meant  the  Great  Lij;lit,  tlie  Mii^hty  Seer,  the  Orient,  the 
Dawn — whieh  you  i)lease,  as  all  distinetly  refer  to  the  one 
orijrinal  idea,  the  Bringc-  of  Lij^ht  and  Sight,  of  knowledge 
and  life.  In  time  this  meaning  became  obsenred,  and  the 
idea  of  the  rabbit,  whose  name  was  drawn  probably  from 
the  same  root,  as  in  the  northern  winters  its  fur  becomes 
white,  was  substituted,  and  so  the  myth  of  light  degene- 
rated into  an  animal  fable. 

I  believe  that  a  similar  analysis  will  explain  the  part 
whieh  the  muskrat  plays  in  the  story.  She  it  is  who  brings 
up  the  s|)eck  of  mud  from  the  bottom  of  the  |)rimal  ocean, 
and  from  this  speck  *^he  world  is  formed  by  him  whom  we 
now  see  was  the  Ijord  of  the  Light  and  the  Day,  and  sub- 
sequently she  becomes  the  mother  of  his  sons.  The  word 
for  muskrat  in  Algonkin  is  wajashk,  the  first  letter  of 
which  often  suffers  elision,  as  in  nin  nod-ajaslikwe,  I  hunt 
muskrats.  But  this  is  almost  the  word  for  mud,  wet  earth, 
soil,  ajialikl.  There  is  no  reasonable  doubt  but  that  here 
again  otosis  and  personification  came  in  and  gave  the 
form  and  name  of  an  animal  to  the  original  simple 
statement. 

That  statement  was  that  from  wet  mud  dried  by  the  sun- 
light, the  solid  earth  wjis  formed  ;  and  again,  that  this  damp 
soil  was  warmed  and  fertilized  by  the  sunlight,  so  that  from 
it  sprang  organic  life,  even  man  himself,  who  in  so  many 


THE   SACKED    EAST.  43 

niytljolojrios   is  "the  earth    born,"   homo  at)  hiiino,  homo 
cham.ai(jena*} 

This,  then,  is  the  interpretation  I  have  to  offer  ot'the  cos- 
nio^onical  niytii  ot'the  Algonkins.  Does  some  one  oUject 
that  it  is  too  refined  for  tliose  rncU;  savages,  or  that  it 
sniaeks  too  mucli  of  reininiseenees  of  old-world  teachings? 
My  answer  is  that  neither  the  early  travelers  who  wrote  it 
down,  nor  probably  the  natives  who  told  them,  nnderstood 
its  meaning,  and  that  not  until  it  is  here  approached  by 
modern  methoils  of  analysis,  has  it  ever  been  explained. 
Therefore  it  is  impossible  to  assign  to  it  other  than  an  in- 
digenous and  spontaneous  origin  in  some  remote  period  of 
Algonkin  tribal  history. 

After  the  darkness  of  the  night,  man  lirst  learns  his 
whereabouts  by  the  light  kindling  in  the  Orient;  wander- 
ing, as  did  the  primitive  man,  through  pathless  forests, 
without  a  guide,  the  East  became  to  him  the  first  and  most 
important  of  the  fixed  points  in  space;  by  it  were  located 
the  West,  the  North,  the  South  ;  from  it  spread  the  wel- 
come dawn  ;  in  it  was  born  the  glorious  sun  ;  it  was  full  of 
promise  and  of  instruction  ;  hence  it  became  to  him  the 
home  of  the  gods  of  life  and  light  and  wisdom. 

As  the    four   cardinal   points  arc  determined   by  fixed 

^  Mr.  J.  Iliunmond  Trumbull  has  pointed  out  that  in  Algonkin  the 
words  for  iather,  onh,  nioth(>r,  okas,  and  eartli,  nhke  (Xurraganset 
dialect),  can  all  be  dtn-ived,  according  to  the  regular  rules  of  Algonkin 
gnunmar,  from  the  same  verbal  root,  signifying  "'to  come  (uit  of,  or 
from."  (Note  to  Roger  Williams'  Ke)f  into  the  Tianguage  of  America, 
p.  56).  Thus  the  earth  was,  in  tlu/ir  htnguage,  tiie  parent  of  the;  race, 
and  what  more  natural  than  tluit  it  should  become  so  in  the  myth  also? 


44 


AMERICA^f    HERO  MYTHS. 


physical  rcliitioriH,  common  to  man  every wliero,  and  are 
closely  associated  with  hi.s  daily  motions  and  well  heinji;, 
they  became  prominent  fii^nres  in  almost  all  early  myths, 
and  were  personified  as  divinities.  The  winds  were  classi- 
fied as  coming  from  them,  and  in  many  tongues  the  names 
of  the  cardinal  points  are  the  same  as  those  of  the  winds 
that  blow  from  them.  The  East,  however,  has,  in  regard 
to  the  others,  a  pre-eminence,  for  it  is  not  merely  the  home 
of  the  east  wind,  but  of  the  light  and  the  dawn  as  well. 
Hence  it  attained  a  marked  preponderance  in  the  myths  ;  it 
was  either  the  greatest,  w'isest  and  oldest  of  the  four  brothers, 
who,  by  person itication,  represented  the  cardinal  points  and 
the  four  winds,  or  else  the  Light-God  was  separated  from 
the  (piadruplet  and  appears  as  a  fifth  personage  governing 
the  other  four,  and  being,  in  fact,  the  supreme  ruler  of  both 
the  spiritual  and  human  worlds. 

Such  wn  the  mental  processes  which  took  place  in  the 
Algonkin  mind,  and  gave  rise  to  two  cycles  of  myths,  the 
one  representing  Wabun  or  Michabo  as  one  of  four  brothers, 
whose  names  are  those  of  the  cardinal  points,  the  second 
placing  him  above  them  all. 

The  four  brothers  are  prominent  characters  in  Algonkin 
legend,  and  we  shall  find  that  they  recur  with  extraordinary 
frequency  in  the  mythology  of  all  American  nations. 
Indeed,  I  could  easily  point  them  out  also  in  the  early 
religious  conceptions  of  Egypt  and  India,  Greece  and 
China,  and  many  other  old-world  lands,  but  I  leave  these 
comparisons  to  those  wdio  wish  to  treat  of  the  principles 
of  general  mythology. 


THE    FOUR    RROTIT'iW.  45 

According  to  the  most  generally  received  legend  these 
four  brothers  were  (|niidni|)lets — born  at  one  birth — and 
their  mother  died  in  bringing  them  into  life.  Their  names 
are  given  differently  by  the  various  tribes,  but  aie  usually 
identical  with  the  f  )ur  points  of  the  compass,  or  something 
relating  to  them.  Wabun  the  East,  Kabun  the  West, 
Kabibo.iokka  the  North,  an<l  Shawano  the  South,  are,  in 
the  ordinary  language  of  the  interpreters,  the  names  ap- 
plied to  them.  Wabun  was  tlie  t;hief  and  leader,  and 
assigned  to  his  brothers  their  various  duties,  especially  to 
blow  the  winds. 

These  were  the  primitive  and  chief  divinities  of  the 
Algonkin  race  in  all  parts  of  the  territory  they  inhabited. 
When,  as  early  as  1610,  Captain  Argoll  visited  the  tribes 
who  then  possessed  the  banks  of  the  river  Potomac,  and 
inquired  concerning  their  religion,  they  replied,  ''We  have 
five  gods  in  all ;  our  chief  god  often  appears  to  us  in  the 
form  of  a  mighty  great  hare;  the  other  four  have  no 
visible  shape,  but  are  indeed  the  four  winds,  which  keep 
the  four  corners  of  the  earth."  ^ 

Here  we  see  that  Wabun,  the  East,  was  distinguished 
from  JMichabo  {mlssl-wubun),  and  by  a  natural  and  trans- 
parent process,  the  eastern  light  being  separated  from  the 
eastern  wind,  the  original  number  four  was  increased  to 
five.  Precisely  the  same  differentiation  occurred,  as  I  shall 
show,  in  IMexico,  in  the  case  of  Quetzalcoatl,  as  shown  in 
his  Yoel,  or  Wheel  of  the  Winds,  which  was  his  sacred 
pentagram. 

1  AVilliaiu  Strachey,  Historie  of  Travaile  into  Virginia,  p.  98. 


4G 


AMKUICAN    HKHO-MYTILS. 


II 


Or  1  will  f'lirtlifr  illustrate  this  flevoloj)niont  by  a 
myth  of  the  lluarochiri  Indians,  of  the  coast  of  Peru. 
Tiiey  related  that  in  the  be;j:;iunin<i;  of  things  there  were 
five  eggs  on  the  mountain  Condoreoto.  In  due  course  of 
time  these  eggs  opened  and  from  them  came  forth  live  fal- 
cons, who  were  none  other  than  the  (^rcator  of  all  things, 
Pariacaca,  and  his  brothers,  the  four  winds.  Jiy  their 
magic  power  they  transformed  themseS'cs  into  men  and 
went  about  the  world  performing  miracles,  and  in  time 
became  the  gods  of  that  people.^ 

Th.ese  striking  similarities  show  with  'vhat  singular 
uniformity  the  religious  sense  developes  itself  in  localities 
the  furthest  asunder. 

Returning  to  Michabo,  the  duplicate  nature  thus  assigned 
him  as  the  Liglit-God,  and  also  the  God  of  the  Winds  and 
the  storms  and  rains  they  bring,  led  to  the  production  of 
two  cycles  of  myths  which  present  him  in  these  two  diifer- 
ent  aspects.  In  the  one  he  is,  as  the  god  of  light,  the 
power  that  conquers  the  darkness,  who  brings  warmth  and 
sunlight  to  the  earth  and  knowledge  to  men.  He  was  the 
patron  of  hunters,  as  these  require  the  light  to  guide  them 
on  their  way,  and  must  always  direct  their  course  by  the 
cardinal  |)oints. 

The  morning  star,  which  at  certain  seasons  heralds  the 

dawn,  was  sacred  to  him,  and  its  name  in  Ojibway  is  M\iha- 

^  Doctor  Francisco  dc  Avila,  Narrath'c  of  ihc  Errors  and  False 
Gods  of  the  Indinns  of  lluarochiri  (1G08).  This  iiitorostiiig  docu- 
ment has  been  partly  translated  by  Mr.  C.  ]i.  Markliani,  and  ]iul)- 
lished  in  onu  of  the  volumes  of  the  Hackluyt  Society's  series. 


Till-:  mum  <jf  MRiiAno.  47 

navf/,  from  Waban,  tlic  cast.  Tlu;  rays  of  light  arc  liis 
sorvants  and  mcssfiigers.  Seated  at  the  extreme  east,  "  at 
the  |)Iace  where  the  earth  is  cut  off,"  watehiii»:[:  in  his  niedi- 
eiiie  lodge,  or  j)assing  his  time  li.^hing  in  the  endless  ocean 
which  on  every  side  surrounds  the  land,  INIichaho  sends 
forth  those  messengers,  who,  in  tiie  myth,  are  called  Oiji- 
f/oudi,  wiiich  means  "  those  who  nv*Vv  the  day,"  and  they 
light  the  world.  Jleis  never  idcntilioJ,  with  the  sun,  nor 
was  he  supposed  to  dwell  in  it,  but  he  is  distinctly  the 
impersonation  of  light.' 

In  one  form  of  the  myth  he  is  the  grandson  of  the  Moon, 
his  father  is  the  West  Wind,  and  his  mother,  a  maiden  who 
has  been  fecundated  miraculously  by  the  passing  breeze,  dies 
at  the  moment  of  giving  him  birth.  But  he  did  not  nccil 
tlie  fostering  care  of  a  parent,  for  he  was  born  mighty  of 
limb  and  with  all  knowledge  that  it  is  })ossibIe  to  attain.' 
Immediately  he  attacked  his  father,  and  along  and  des- 
perate struggle  took  place.  "  It  began  on  the  mountains. 
The  West  was  forced  to  give  ground.  His  son  drove  him 
across  rivers  and  over  mountains  and  lakes,  and  at  last,  he 
came  to  the  brink  of  tiie  world.  *  Mold  ! '  cried  he,  '  my 
sou,  you  know  my  power,  and  that  it  is  impossible  to  kill 

iSce  II.  li.  .Sfhoolcnitt.  Itidiaii  Tribes,  Vol.  v.  pp.  418,419.  Re- 
lafiuiiH  dcs  Jesiiites,  1GH4,  i».  14,  10B7,  p.  46. 

*  Intlie  Ojibwiiy  dijiloct  of  the  AlgonkiiiH,  tlie  word  for  day,  sky  or 
hciivon.  is  gijiff.  Tliissame  word  as  u  verb  means  to  bi;  an  ailult,  to 
be  ri))o  (of  fruits),  to  be  finislicd,  coinitlcti'.  Ri.'v.  Fredmick  Baraga,  A 
JJictioiuin/  oft/ie  Olc/iipirc  Lani/iiajje,  Cincinnati,  18o3.  This  soems 
to  correspond  with  the  statenionl  in  tiie  myth. 


IH 


AMKUICAN    IIEHO-MYTIIH. 


'I  1 


mc'  "  The  combat  censed,  tlie  West  ackno\vle(l<i;in<5  the 
Hiij)r('iiia('y  of  Iiis  iniji^lity  .son.' 

It  is  sciircely  poHsible  to  err  in  iTcoo;nizin<^  under  this 
thin  veil  of  inm<;cry  a  description  of  the  daily  strnj:;gU! 
lu'tween  li^ht  and  (hirkness,  day  and  ni<;lit.  The  maiden  is 
the  dawn  from  whose  virjifin  womb  rises  the  sun  in  the 
fidhussof  his  gh^ry  and  might,  but  with  his  advent  the 
dawn  it'^elf  disappears  and  dies.  The  battU;  hists  all  day, 
beginning  when  the  earliest  rays  ;j,ild  the  mountain  tops, 
and  eontiiuies  until  the  West  is  driven  to  the  edge 
of  the  world.  As  the  evening  precedes  the  morning, 
so  the  West,  by  a  figure  of  speech,  may  be  said  to  fertilize  the 
Dawn. 

In  another  form  of  the  story  the  West  was  tyi)ifiod  as  a 
Hint  stone,  and  the  twin  brother  of  Michabo.  The  foud 
between  tliem  was  bitter,  and  the  contest  long  and  dreadful. 
The  face  of  the  land  was  seamed  and  torn  by  the  wrestling 
of  the  migiity  combatants,  and  the  Indians  pointed  out  the 
huge  boulders  on  the  prairies  as  the  weapons  hurled  at 
each  other  by  the  enraged  brothers.  At  length  Michabo 
mastered  his  fellow  twin  and  broke  him  into  pieces.  He 
scattered  the  fragments  over  the  earth,  and  from  them 
grew  fruitfid  vines. 

A  myth  which,  like  this,  introduces  the  flint  stone  as  in 

some  way  connected  with  the  early  creative  forces  of  nature, 

recurs  at  other  localities  on  the  American  continent  very 

remote  from  the  home  of  the  Algonkins.     In  the  calendar 

^H.  R.  Schoolcraft,  Algic  Researches,  vol.  i,  pi).  135,  ct  seq. 


THE    FMNT-HTONE.  411 

of  tho  Aztoos  the  day  and  god  Tocpatl,  the  Flint-Stone, 
held  ii  proiiiinont  po.sition.  Awiorilinjjj  to  tlicir  myths  such 
u  Htone  fell  from  lieavon  at  the  lH'ginnin<«  of  things  and 
broke  into  sixteen  linndred  |)ieees,  each  of  \\lii<'li  became  a 
<;od.  The  Ilnn-pie-toU,  Ki<rlit  Thousand  Flints,  of  tiie 
Mayas,  and  the  Toh  of  the  Kiehes,  point  to  the  same  asso- 
ciation.' 

Probably  the  association  of  ideas  was  not  with  the  flint 
as  a  fire-stone,  though  the  fact  that  a  pie(;e  of  flint  struck 
with  a  nodule  of  pyrites  will   emit  a  spark  was  not  un- 
known.    JJut  the  flint  was  everywhere  employed  for  arrow 
and  lance  heads.     The  flashes  of  light,  the  lightning,  any- 
thing that  darted  swiftly  and   struck    violently,  was  com- 
pared to  tne  hurtling  arrow  or  the  whiz/ing  lance.     Espe- 
cially did  this  apply  to  the  phenomenon  of  the  lightnin<r. 
The  belief  that  a  stone   is  shot   from  the  sky  with  each 
thunderclap  is  shown  in  our  word  "thunderbolt,"  and  even 
yet  the  vulgar  in  many  countries  point  out  certain  forms  of 
stones  as  derived  from  this  source.     As  the  refreshino-  rain 
which  accompanies  the  thunder  gust  instills  new  life  into 
vegetiition,   and   covers   the  ground    parched    by   summer 
droughts   with  leaves  and  grass,  so  the  statement   in   the 
myth  that  the  fragments  of  the  flint-stone  grew  into  fruit- 
ful  vines   is   an   obvious   figure  of  speech  which  at  first 
expressed  the  fertilizing  effects  of  the  summer  showers. 
In  this  myth  Michabo,  the  Light-God,  was  rcprcsentrd 

>  Brasseur  do  Boui-bourg,  Dissertation  sur  hn  Mythes  de  V  Antiquite 
Amerirainc,  §  vn. 
4 


50 


AMKUICAN    IIKIJO-MYTHH. 


to  the  imtlvc  inin<l  its  still  ll^litliij^^  with  tho  poworw  of 
Darkru'HS,  n(»t  now  tlic  (hirkncss  of  ni;j:ht,  hut  that  of  the 
heavy  and  ;»;loiuny  ('K)iul.s  which  roll  up  the  sky  and  hliiul 
the  eye  of  diy.  His  wcanous  are  the  lighttiiii^  and  the 
tlmndcrholt,  and  the  victory  he  aehieves  is  turned  to  the 
good  of  the  world  he  has  created. 

This  is  still  more  elearly  sot  forth  in  an  Ojihway  myth. 
It  relates  that  in  early  days  there  was  a  mi;;hty  serpent, 
kinj^  of  all  serpents,  whose  home  was  in  the  Great  Lakes. 
Increasin<;  the  waters  hy  his  mnj^ie  powers,  he  began  to 
flood  tho  land,  and  threatened  its  total  suhmcTgence.  Then 
Michaho  rose  from  his  coucih  at  the  sun-rising,  attacked 
the  huge  reptile  and  slew  it  hy  a  cast  of  his  dart,  lie 
strip[)ed  it  of  its  skin,  and  clothing  hiinself  in  this  trophy 
of  con(piest,  drove  all  the  other  serpents  to  the  south.*  As 
it  is  in  the  south  that,  in  the  country  of  the  Ojibways,  the 
lightning  is  last  seeu  in  the  autunui,  and  as  the  Algonkins, 
both  in  their  language  an<l  pictography,  were  accustomed  to 
assimilate  the  liy-htning  in  its  zig/ig  course  to  the  sinuous 
motion  of  the  serpent,''^  the  meteorological  character  of  this 
myth  is  very  luanifest. 

1 H.  R.  Schoolcraft,  Akjic  Researches,  Vol.  i,  p.  170,  Vol.  ii, 
p,  117.  TIk!  word  animikiy  in  Ojibway  moans  "  ittliundors  andlii^ht- 
nings;"  in  tlunr  myths  this  tribe  says  that  the  West  Wind  is  created 
by  Animiki,  the  Thunder.     (Ibid.     Indian  Tribes,  Vol.  v,  p.  420.) 

2  When  Father  Huteux  was  among  the  Algonkins.  in  10;^7,  they  ex- 
plained to  him  the  lightning  as  "a  great  serpent  which  the  Manito 
vomits  up."  {Relation  de  la  Nouvelle  France,  An.  1037,  p.  53.) 
According  to  John  Tanner,  the  symbol  for  the  lightning  in  Ojibway 
pictography  was  a  rattlesnake.     {Narrative,  p.  351.) 


TUANSFOUMATI0N8  OF    1>P:ITII>*.  51 

TliuH  we  8(!0  that  ^^i('lllll)(»,  the  hcro-jj^od  of  the  Alpm- 
kins,  was  both  the  goil  of  Iij;ht  iiiul  (hiy,  of  the  winds  mikI 
ranis,  and  the  erccitor,  instructor  and  teacher  (tf  inanUind. 
Th(!  derivation  of  his  name  shows  nnniistaUai)!)'  that  the 
earliest  form  under  which  he  was  a  mytholoirical  existtmce 
was  as  the  liirht-u'od.  Lntcr  he  hccame  more  familiar  as 
«:;o(l  ol' tlnj  winds  ,nd  storms,  the  her)  of  the  celestial  war- 
fare of  the  air-currents. 

This  is  precisely  the  same  chanj^e  which  we  are  enahlcMl 
to  trace  in  the  early  transformations  of  Aryan  religion. 
There,  also,  the  older  god  of  the  sky  and  light,  Dyilns,  once 
common  to  all  members  of  the  Indo-P^uropean  family, 
gave  way  to  the  more  active  deities,  Intlra,  Zeus  and  Odin, 
divinities  of  the  storm  and  the  wind,  but  which,  after  all, 
are  nierely  other  aspects  of  the  ancient  deity,  and  occupied 
his  [)laco  to  the  religious  sense.^  It  is  essential,  for  the 
comprehension  of  early  mythology,  to  understand  this  two- 
fold character,  and  to  appreciate  how  naturally  the  one 
merge»  ';ito  and  s[)riiigs  out  of  the  other. 

^  This  tninsformation  is  wuU  set  forth  in  Mr.  CharU^s  Francis  Iveary's 
OtiUines  of  Primitive  Ihlii'f  Amoncf  the  Indo- European  Races  ( London, 
18^*2),  ciiaps.  IV,  VII.  Ho  observes:  "Tliewind  isa  tar  more  piiysicul 
ami  li-ss  alistract  conception  than  the  sky  or  heaven  ;  it  is  also  a  more 
varial)le  i)iienoineuon ;  and  by  reason  of  botli  these  rceoniiucMdations 
the  wind-god  superseded  tiie  older  Dyilus.  *  *  *  Justas  ihi;  cliief 
god  of  (freec((,  iiaving  descended  to  be  a  ilivinity  of  storn\.  was  not 
content  to  remain  only  that,  but  grew  again  to  some  likeness  of  the 
older  Dytius,  so  Odhinu  came  to  absorb  almost  all  the  nnalities  which 
belong  of  right  to  a  higher  god.  Yet  he  did  this  without  putting  off  his 
j)roi)er  nature.  lie  was  the  heaven  as  well  as  the  wind  ;  he  was  the 
All-father,  embracing  all  the  earth  and  looking  down  upon  mankind." 


'i'2 


AMKUU  AN    Ili;i{(>-MVTIIH. 


Ill  iiliiKHt  vvi'vy  kixiwii  rt'lij^ion  tho  bird  in  taken  an  a 
.tyiiil)ol  of  tli«'  sky,  the  cIoikIs  iitul  tlic  winds.  It  is  not 
Htii|>i'isiiii;,  tlicrcloiT,  to  liml  that  by  the  Al^^onkiiis  hinis 
were  coiisidcivd,  csjK'cJally  slnjjiiij;  l)ird.M,  us  pccidiarly 
sjifrcd  to  Mii'lialio.  He  was  tluiir  father  and  protector. 
He  himself  sent  forth  tho  east  wind  from  his  home  at  the 
sini-risinu: ;  Imt  he  appointed  an  owl  to  eroate  the  north 
wind,  which  l>h)ws  from  the  reahns  of  darkness  and  eold  ; 
whih'  that  wliieh  is  wafted  from  the  snnnv  south  is  sent  l)y 
the  butterfly.' 

Mieiiahi)  was  flins  at  times  the  j^od  of  li^^iit,  at  others  of 
th(>  winds,  and  as  these  are  the  rain-l)rin<»;ers,  he  was  also  at 
times  spoken  of  as  the  god  of  waters.  He  was  said  to  have 
seoo[)ed  out  tiie  basins  of  the  lakes  an<l  to  have  built  the 
(jataraets  in  the  rivers,  so  that  there  shotdd  be  fish  preserves 
and  beaver  dams." 

In  his  eaj>aeity  as  teacher  an<l  instructor,  it  was  he  who 
liiid  pointed  out  to  the  ancestors  of  the  Indians  the  roots 
and  plants  which  are  Ht  for  food,  and  which  are  of  value 
as  medicine;  he  gave  th(;m  fire,  and  recommended  them 
never  to  allow  it  to  become  wholly  extinguished  in  t'.eir 
villages;  the  sacred  rites  of  what  is  called  the  mcdai/ ov 
ordinary  religious  ceremonial  were  defined  and  taught  by 
him  ;  the  maize  wis  his  gift,  and  the  [)leasant  art  of  smok- 
ing was  his  inv(5ution.'' 

^  H.    R.   Schoolcraft,  Alf/ic   Researches,   Vol.    i,  p.  21(5.     Indian 
Trihi's,  Vol.  v,  p.  420. 

^  ••  Mi('iml)()ii.  If  l)i  '■'  Eaiix,"  etc.  Charlevoix,  Journal  His- 
toviquiu  p.  '-'Si  {Viw')' 

'  .lohn   Tunnf  ire  of  Captirity  and  Adventure,  p.   851. 

Schoolcraft.  /  .w.y,  Vol.  v,  p.  420,  etc. 


TiiK  iii:AUi>Ki>  iir.uo.  53 

A  rnrionH  tuldilioii  J<»  the  .story  wiw  told  tlio  oarly  Swtd- 
Uli  settlors  on  tlio  riv«'r  Di-hiwani  l)y  the  Alv:oiikiii  trilx- 
wliicli  iiilial)it('«l  itsslions.  Tlu's*;  rolad'tl  fliat  their  vari<nis 
arts  of  tloiiicftie  lilt'  uiul  the  «hasi'  \v«'ro  taiij^ht  thmi 
h)ng  aj;o  by  u  vt'UcrahU'  and  chxiuent  man  who  nunc  In 
them  tVom  a  distance,  and  having  instruiicil  liicm  in  what 
was  ih'siruhU;  for  them  to  know,  he  dc|)artc(|,  iioi  to  another 
rc'i^ion  or  by  the  natural  course  «>f  death,  hnt  hy  a.scendin^ 
into  the  sky.  They  adtled  that  this  ancient  and  beneficent 
teacher  wore  nlouij  beanl.^  We  mi<ijht  suspect  that  this  hot 
trait  was  thoii^fht  of  after  the  benrded  Knropeans  had  lieeii 
seen,  diti  it  not  uccnr  so  ot'teii  in  myths  elsewhere  on  the 
continent,  and  in  relics  of  art  linished  lon^  befort'  the  dis- 
covery, that  another  explanation  must  i>e  iuund  for  it. 
What  this  is  I  shall  discnss  when  I  come  to  speak  of  the 
mor(.'  Soiitheni  myths,  whose  heroes  were  often  "white  and 
bearded  men  fron>   the  lOast." 

55  2.      The  Irofjiioin  Miffh  of  los/irhar 
The  most  ancient  myth  of  th(;  Iroi|iiois   re|>rcsents  this 
earth  as  covered    with  water,  in   wiiicli  dwelt  ai[natie  ani- 
mals and   monsters  of  the   deep.      I'\ir  above   it  wen;  the 

'  TlioiiiHs  Cain]i!inius  (Ilulmi.  IffscripfiDH  of  (he,  I'roi'imr  nf  AV«i 
Sirc<lcii,  \n.ok  iii.  cli.  xi.  (!am|)iiiiiii«  ilocs  imt  j^ivc  the  iiaiiit;  of  the 
licni-goil.  l»iit  •licin  can  lie  no  doubt  that  it  was  the  "Great  Hare."' 

*  The  source:  "rom  which  [  draw  the  elenieiits  of  the  Iro'ino' ;  hero- 
myth  of  Foskoha  .ire  mainly  till'  followiiiL'' :  HelnHnns  tie  hi  Xonrvtle. 
France,  UllJii.  lt>40,  KlTl,  etc.  Sudani,  Histoirv  ilii  (Jaiitida,  j|i.  4")1. 
452  (Paris,  1H!3(;)  ;  Daviil  Cusiclt,  Anrient  Histun/  of  the  Six  haiions, 
uiid  iiianusciipt  material  kindly  furnished  me  l)y  Horatio  Hah',  H)8q., 
wlio  has  made  u  thoroujfli  study  of  tlic  rroi|uois  liistory  and  diah'cts. 


54 


A  M  E  R ICA  N    1 1 E  RO-  M  Y  T I  IS. 


Iioavens,  |)coj)l('(l  by  supornatural  boiiifj^s.  At  a  certain 
time  one  of  tiiese,  a  woman,  by  namt;  Ataen.sic,  threw  her- 
self through  a  rift  in  the  sky  and  fell  toward  the  earth. 
What  led  her  to  this  act  was  varionsly  re(!or(led.  Some 
said  that  it  was  to  recover  her  dog  which  had  fal!??i  thronj^h 
wh:I(!  (phasing  a  bear.  Others  related  that  those  who  dwelt 
in  the  world  ab'  ve  lived  off  the  frnit  of  a  certain  tree; 
that  the  husband  of  Atacnsic,  being  sick,  dreamed  that  to 
restore  him  this  tree  must  be  cut  down;  and  that  when 
Ataensic  dealt  it  a  blow  with  her  stone  axe,  the  tree  sud- 
denly sank  through  the  floor  of  the  sky,  and  she  precipi- 
tated herself  after  it. 

However  the  ev(;nt  occurred,  she  fell  from  luiaven 
dow'"  the  [)rimevai  waters.  There  a  turtle  offered  her 
hi:i  broad  back  as  a  resting-place  until,  from  a  little  mud 
V  .  ch  was  brought  her,  either  by  a  frog,  a  beaver  or  some 
')ther  animal,  she,  by  magic  power,  formed  dry  land  on 
which  to  reside. 

At  the  time  she  fell  from  the  sky  she  was  pregnant,  and 
in  due  time  was  delivered  of  a  daughter,  whose  name,  un- 
fortunately, the  legend  does  not  record.  This  daughter  grew 
to  womaidiood  and  conceived  without  having  seen  a  man, 
for  none  was  as  yet  created.  The  product  of  her  womb  was 
twins,  and  even  before  birth  one  of  them  betrayed  his  rest- 
less and  evil  ntiture,  by  refusing  to  be  born  in  the  usual 
m;nnier,  but  insisting  on  breaking  through  his  parent's  side 
(or  armpit).  He  did  so,  but  it  cost  his  mother  her  life. 
Her  body  was  buried,  and  from  it  sprang  the  various  vcge- 


THE    TWIN'    IMJOTIIKUS.  55 

tabic  prodiK'tlons  which  the  new  earth  required  to  fit  it  for 
the  habitation  of  man.  From  her  head  j^rew  the  pumpkin 
vine;  from  iier  breast,  the  maize;  from  lier  limbs,  the  bean 
and  other  useful  oscr.lents. 

Meanwhile  the  two  brothers  grew  up.  The  one  was 
named  losUeha.  lie  went  about  the  earth,  which  at  that 
time  was  arid  and  waterh^ss,  and  called  forth  the  trings 
and  lakes,  and  formed  the  s[)arkling  brooks  ano  broad 
rivers.  But  his  brother,  the  troublesome  Tawiscara,  he 
whose  obstinacy  had  caused  their  mother's  death,  created 
an  immense  frog  which  swallowed  all  the  water  and  left  the 
earth  as  dry  as  before.  loskeha  was  informed  of  this  by 
the  partridge^  and  immediately  set  out  for  his  brother's 
country,  for  they  had  divided  the  earth  between  them. 

Soon  became  to  the  gigantic  frog,  and  piercing  it  in  the 
side  (or  armpit),  the  waters  flowed  out  once  more  in  their 
accustomed  ways.  Then  it  was  revealed  to  loskeha  by  his 
mother's  spirit  that  Tawiscara  intended  to  slay  him  by 
treachery.  Therefore,  when  the  brothers  met,  as  they  soon 
did,  it  was  evident  that  a  mortal  combat  was  to  bojxin. 

Now,  they  were  not  men,  but  gods,  whom  it  was  impos- 
sible really  to  kill,  nor  even  could  either  be  seemingly  slain, 
except  by  one  particular  substance,  a  secret  which  eaci  had 
in  his  own  keej)ing.  As  therefore  a  contest  with  ordinary 
weapons  would  have  been  vain  and  unavailing,  they  agreed 
to  tell  each  other  what  to  each  was  the  fatal  im[)lemeut  of 
war.  loskeha  acknowledged  that  to  him  a  branch  of  the 
wild  rose  (or,  according  to  another  version,  a  bag  tilled 


56 


AMERICAN    HERO-MYTHS. 


m 


mi 


with  ni:ii/e)  was  more  cliingorous  tlmii  anything  else; 
and  Tawiscara  (lis(!U)se(l  that  the  horu  of  a  deer  eoiihl  ah)ne 
reach  his  vital  j)art. 

They  laid  off  the  lists,  and  Tawiscara,  having  the  first 
chance,  attacke<l  his  brother  violently  with  a  branch  of  the 
wild  rose,  and  beat  hiiu  till  he  lay  as  one  dead  ;  but  (juickly 
reviving,  loskeha  assaulted  Tawiscara  with  the  antler  of  a 
deer,  and  dealing  him  a  blow  in  the  side,  the  blood  flowed 
from  the  wound  in  streams.  The  unlucky  combatant  fled 
from  the  field,  hastening  toward  the  west,  and  as  he  ran 
the  drops  of  liis  blood  which  fell  upon  the  earth  turned  into 
flint  stones.  loskeha  did  not  spare  him,  but  hastening 
jifter,  finally  slew  him.  He  did  not,  however,  actually  kill 
him,  for,  as  I  have  said,  these  were  beings  who  could  not 
die;  and,  in  fact,  Tawiscara  was  merely  driven  from  the 
earth  and  forced  to  reside  in  the  far  west,  wlmre  he  became 
rule'' of  the  spirits  of  the  dead.  These  go  there  to  dwoU 
when  they  leave  the  bodies  behind  them  here. 

loskeha,  returning,  peaceably  devoted  himself  to  peo- 
pling the  land.  He  opened  a  cave  which  existed  in  the 
earth  and  allowed  to  come  forth  from  it  all  the  varieties  of 
animals  with  which  the  woods  and  prairies  are  peopled.  In 
oitler  that  they  might  be  more  easily  caught  by  men,  he 
wounded  everyone  in  the  foot  except  the  wolf,  whicih  dodged 
his  bk)w ;  for  that  reason  this  beast  is  one  of  the  most  diflieult 
to  catch.  He  then  formed  men  and  gave  them  life,  and 
instructed  them  in  the  art  of  making  fire,  whitih  he  himself 
had  learned  from  the  great  tortoise.    Furthermore  he  taught 


lliiir 


THE   KINDLY   lOSKEHA.  57 


thorn  how  to  raise  maize,  and  it  is,  in  fuft,  loskelia  himself 
who  itnjKirts  fertility  to  tiio  soil,  and  thi'ongh  his  bounty 
and  kindness  the  grain  returns  a  hundred  fold. 

Nor  did  they  su})pose  that  lie  was  a  distant,  invisible,  un- 
approachable god.  Xo,  he  was  ever  at  hand  with  instruction 
and  assistance.  Wi;s  thereto  be  a  failure  in  the  harvest,  he 
would  be  seen  early  in  the  season,  thin  with  anxiety  about 
his  peo))le,  holding  in  his  hand  a  blighted  ear  of  corn.  Did 
a  hunter  go  out  after  game,  he  asked  the  aid  of  loskeha, 
who  would  put  fat  animals  in  the  way,  were  he  so  minded. 
At  their  village  festivals  ho  was  present  and  partook  of 
the  cheer. 

Once,  in  1040,  when  the  smallpox  was  desolating  the 
village^  ij?  the  Hurons,  we  are  told  by  Father  Lalemant 
that  an  Indian  said  there  had  appeared  to  him  a  beautiful 
youth,  of  imposing  stature,  and  addressed  him  with  these 
words:  "Have  no  fear;  I  am  the  master  of  the  earth, 
whom  you  Hurons  adore  under  the  name  loskcha.  The 
French  wrongly  call  me  Jesus,  because  they  do  not  know 
me.  It  grieves  me  to  see  the  pest'l^uce  that  is  destroying 
my  people,  and  I  come  to  teach  you  its  cause  and  its  rem- 
edy. Its  cause  is  the  presence  of  these  strangers ;  audits 
remedy  is  to  drive  out  these  black  robes  (the  missionaries), 
to  drink  of  a  certain  water  which  I  shall  tell  you  of,  and 
to  hold  a  festival  in  my  honor,  whicJi  nuist  be  kept  up  all 
night,  until  the  dawn  of  day." 

The  home  of  loskeha  is  in  the  far  East,  at  that  part  of 
the  horizon  where  the  sun  rises.     There  he  has  his  cabin. 


58 


AMERICAN    HERO-MYTHS. 


Iffln 


and  tlicro  lie  dwells  with  lii^  firaiidiiiotlior,  the  .  isc  Ataen- 
sic.  She  is  a  woman  of  inarvolons  magical  power,  and  is 
(Capable  of  assuming  any  shape  siic  })leases.  Ln  her  hands 
is  the  fate  of  all  men's  lives,  and  while  loskeha  looks  after 
the  things  of  life,  it  is  she  who  appoints  the  time  of  death, 
and  coiuiorns  herself  with  all  that  relates  to  the  close  of  ex- 
istence. Hence  she  was  feared,  not  exactly  as  a  maleficent 
deity,  but  as  one  whose  business  is  with  what  is  most 
dreaded  and  gloomy. 

It  was  said  that  on  a  certain  occasion  four  bold  young 
men  determined  to  journey  to  the  sun-rising  and  visit  the 
great  loskeha.  They  reached  his  cabin  and  found  him 
there  alone.  He  received  them  alKibly  and  they  con- 
versed I  ieasantly,  but  at  a  certain  moment  he  bade  them 
hide  themselves  for  their  life,  as  his  grandmother  was 
coming.  They  hastily  concealed  themselves,  and  immedi- 
ately Ataensic  entered.  Her  magic  insight  had  warned  her 
of  the  presence  of  guests,  and  she  had  assumed  the  form  of  a 
beautiful  girl,  dressed  in  gay  raiment,  her  neck  and  arms 
resplendent  with  collars  and  bracelets  of  wampum.  She 
inquired  for  the  guests,  but  loskeha,  anxious  to  save  them, 
dissembled,  and  replied  that  he  knew  not  wliat  she  meant. 
She  went  forth  to  search  for  them,  when  he  called  them 
forth  from  their  hiding  place  and  bade  them  flee,  and  thus 
they  escaped. 

It  was  said  of  loskeha  that  he  acted  the  part  of  husband 
to  his  grandmother.  In  other  words,  the  myth  presents 
the  germ  of  that  conception  which  the  priests  of  ancient 


THE  SELF-HEN EWIN'Ci    GOD.  59 

Eii:y|)t  endeavored  to  express  when  tlicv  taiiglit  that 
Osiris  was  "  his  own  fatlier  and  his  own  son,"  that  he  was 
the  "self-srcncratinfT  one,"  even  that  he  was  "the  I'atlier  of 
his  own  mother."  These  are  grossly  materialistic  expres- 
sions, bnt  they  are  perfectly  clear  to  the  stndent  of  myth- 
ology. They  are  meant  to  convey  to  the  mind  the  self- 
renewing  [)owcr  of  life  in  nature,  which  is  exemplified  in 
the  sowing  and  the  seeding,  the  winter  and  the  snmme*-, 
the  dry  and  the  rainy  seasons,  and  especially  the  sunset  and 
sunrise.  They  are  echoes  in  the  soul  of  man  of  the  cease- 
less rhythm  in  the  operations  of  nature,  and  they  become  the 
only  guarantors  of  his  hopes  for  immortal  life.^ 

Let  us  look  at  the  names  in  the  myth  before  ns,  for  con- 
firmation  of  this.  loskeha  is  in  the  Oneida  dialect  of  the 
Iro(juois  an  imjiersonal  verbal  form  of  the  third  person 
singular,  and  means  literally,  "  it  is  about  to  grow  white," 
that  is,  to  become  light,  to  dawn.  Alaensio  is  from  the 
root  aouea,  water,  and  moans  literally,  "she  wbo  is  in  the 
water.""  Plainly  expressed,  the  sense  of  the  story  is  that 
the  orb  of  light  rises  daily  out  of  the  boundless  waters 

^  Such  cpitliots  were  common,  in  the  Egyptian  religion,  to  most  of  the 
gods  of  fertility.  Amun,  called  in  some  of  the  inscriptions  "  the  soul 
of  Osiris,"  derives  liis  name  from  the  root  men,  to  impregnate,  to 
beget,  [n  the  Karnak  inscri])tions  he  is  also  termed  "  lh(!  liusl)an(l  of 
his  mother."  This,  too,  was  the  favorite  appellation  of  Chein,  who 
was  a  form  of  Horos.  See  Dr.  C.  P.  Tiele,  Histori/  of  the  Egijpiiati 
Religion,  pp.  124,  146,  140,  150,  etc. 

^  I  have  analyzed  these  words  in  a  note  to  another  work,  and  need 
not  repeat  the  matter  here,  the  less  so,  as  I  am  not  aware  that  the 
etymology  has  been  questioned.  See  Myths  of  the  New  World,  2d 
Ed.,  p.  183,  note. 


60 


AMEIirCAN    HKUO-.MVTIIS. 


which  are  stijjposcd  to  surroiiiid  the  huul,  preceded  by  the 
dawn,  which  fades  away  as  soon  as  the  sun  has  risen.  Ea<'h 
(hiy  the  sun  disapjjcars  in  these  waters,  to  rise  a^ain  from 
them  the  succcedinf^  morninj^.  As  the  approach  of  the  sun 
causes  tlie  <hi\\'i,  it  was  merely  a  «;ross  wny  of  statiuji'  this 
to  say  that  the  sohu  god  was  the  father  of  iiis  own  mother, 
the  husband  of  his  grandmother. 

The  position  of  loskelia  in  mythoh>gy  is  also  shown  by 
the  other  name  under  which  he  was,  ])erhaps,  even  more 
familiar  to  most  of  the  Iroquois.  This  is  TharonJi'm- 
wakon,  wdiich  is  also  a  verbal  form  of  the  third  jierson,  with 
the  dual  sign,  and  literally  means,  "Jle  holds  (or  holds  up) 
the  sky  with  his  two  arms."^  In  other  words,  he  is  nearly 
allied  to  the  ancient  Aryan  Dyaus,  the  Sky,  the  I[eavens, 
especially  the  Sky  in  the  daytime. 

The  signification  of  the  conflict  with  his  twin  brother  is 
also  clearly  seen  in  the  two  names  vvliich  the  latter  likewise 

'  A  cjireful  uniilysis  of  tliis  iiaino  is  j^iven  \)y  Father  .F.  A.  Cuoq, 
probably  the  l)est  liviiij;  authority  on  the  Ir()(jU()iH,  in  iiis  Lc.vi(/ne  dein 
LniKjne  Iroqnoise,  p.  180  (Montreal,  1882).  Here  also  the  Iroiniois 
followed  precisely  the  line  o}'thou<j;ht  of  the  ancient  Egyptians  Sim, 
in  the  religion  of  Htjliopolis-,  represented  the  cosmic  light  and  warmth, 
the  (jniekening,  creative  \  ri  leiple.  It  is  lie  who,  as  it  is  stated  in  the 
inseripiions.  "holds  up  the  leavens,"  and  he  is  depicted  on  thenionu- 
nieiits  as  a  man  with  uplifted  arms  who  supports  the  vault  of  heaven, 
because  it  is  the  intermeiiute  light  that  separates  the  earth  from  the 
sky.  Shu  was  also  god  of  the  winds  ;  in  a  passage  of  the  Book  of  the 
Dead,  he  is  made  to  say  :  "  f  am  SIui,  who  drives  the  winds  onward  to 
the  confines  of  heaven,  to  the  confines  of  the  earth,  even  to  the  confines 
of  space."  Again,  likeloskeha,  Slui  is  said  to  have  begotten  himself  in 
tln>  womb  of  IMs  mother.  Nu  or  Nun,  who  was,  like  Ataeiisic,  the 
goddess  of  water,  the  heavenly  ocean,  the  primal  sea.  Tiele,  Hhtury 
of  the  Egyptian  Religion,  pp.  84-86. 


TIIK    FLINT-HTONK,    AGAIN. 


Gl 


bears  in  the  IcfxeiKls.  Owe  of  these  is  that  which  I  have 
given,  Tuwincara,  wh'u'h,  there  is  little  doiiht,  is  allied  t<» 
the  root,  f/oA'am«,  it  grows  (lark.  Tlu'  other  is  Tehotenn- 
hiiiron,  the  root  word  of  which  is  kann/i'a,  the  Hint  stone. 
This  name  he  received  heeanse,  in  his  battle  with  his 
brother,  the  <lrops  of  blood  which  fell  from  his  wounds 
were  changed  into  Hints.*  Here  the  Hint  had  the  same 
meaning  which  I  have  already  pointed  out  in  Algonkin 
myth,  and  we  Hnd,  therefore,  an  absolute  idcmtity  of  mytho- 
logical conception  and  symbolism  between  the  two  nations. 

Could  these  myths  have  been  historically  identical  ?  It 
is  hard  to  disbelieve  it.  Yet  the  nations  were  bitter 
enemies.  Their  languages  are  totallv  unlike.  These 
same  similarities  present  themselves  over  such  wide  areas 
and  between  nations  so  remote  and  of  such  different  culture, 
that  the  theory  of  a  })arallelism  of  dcveloi)ment  is  after  all 
the  more  credible  ex[)lanation. 

The  impressions  which  natural  occurrences  make  on 
minds  of  equal  stages  of  culture  are  very  much  alike. 
The  same  thoughts  are  evoked,  and  the  same  expressions 
suggest  themselves  as  a})propriate  to  convey  these  thoughts 
in  spoken  language.  This  is  often  exhibited  in  the  identity 
of  expression  between  master-poets  of  the  same  generation, 
and  between  cotemporaueous  thinkers  in  all  branches  of 
knowledge.  Still  more  likely  is  it  to  occur  in  primitive 
and  uncultivated  conditions,  where  the  most  obvious  forms 

^  Cuoij,  Le.rqine  de  la  Lanijue  Iroqnoise,  p.  180,  who  gives  a  lull 
tuialy.si:?  oi'  tho  name. 


11 


62 


AMKUICAN    HKIIO-MYTHH. 


of  expression  are  at  once  adopted,  and  the  resonrecs  of  tlie 
mind  are  necessarily  litnited.  This  is  a  simple  and  reason- 
able ex|)hination  for  the  remarkahle  sanicness  whic^h  pn;- 
vails  in  the  mental  prodncts  of  the  h)\ver  stages  of  civiliza- 
tion, and  does  away  with  the  necessity  of  snpi)()sing  a 
liistori(!  derivation  one  from  the  other  or  both  from  a 
common  stock. 


'  ill 


■I 


iiiiif 


m 


CIIA  PTKR  III. 

THE   IllOlKMJOD   OF   TllK   A/TKC   TIMMKS. 

§  1.     The  Two  Antagonists. 
The  Contest  op  Quetzai.coati,  and   TK/.cATi.irocA— Qietzai.coatl 

THE   Ll(JHT-(l0I)  — DeIUVATION    OF    HIH    NaME— TlTLES    OF   TeZCAT- 
UPOC'A — IiiENTIEIEI)    with    DaKKNEHH,    NkJHT    AM)    Ol.OOM, 

^  2.     Quetzalcoatl  the  God. 
MvTii  OF   THE    Font    Brotiiek.s— The   Foi  k  Sins   and    the    Ele- 
mental Conflict— Xames  of  the  Foiii  Uuothekh. 

§  3.     Quetzalcoatl  the  Hero  of  Tula, 

Tula  the  City  of  the  Sun— Who  were  the  Toltecs? — Tlapallan 
AND  Xalac;— The  JJihth  of  the  IIeho-Ood— Hls  Viiumn  Mothek, 
Chimalmatl — Hls  ^riiiAcnLous  Conception— A/.tlan,  the  Land 
OF  Seven  Caves,  and  Colhuacan,  the  Kended  Moint — The 
Maid  Xochitl  and' the  Rose  Garden  of  the  Gods— Quetzal- 
coatl AH  the  White  and  Bearded  Stuan(jer. 

The  Glory  of  the  Lord  of  Tula— The  Suhtlety  of  the  Sor- 
cerer, Tezcatlii'oca — The  Maoic  Mirror  and  the  Mystio 
Draught— Tin;  Myth  Exi'lained— The  Promise  of  Rejuvena- 
tion—Tin;  Tovevo  and  the  Maiden— The  Juooleries  of  Tez- 
catlipoca— Dei'arture  of  Quetzalcoatl  from  Tula— Quetzal- 
coatl at  Cholula— His  Death  or  Departure— The  Celestial 
Game  of  Ball  and  Tioer  Skin— Quetzalcoatl  as  the  Pi^anet 
Venus. 

?  4.     Quetzalcoatl  as  Lord  of  the  Winds. 

The  Loud  of  the  Four  Winds— His  Symbols  the  Wheel  of  the 
Winds,  the  Pentagon  and  the  Cross— Close  Relation  to  the 
Gods  of  IJain  and  Waters— Inventor  of  the  Calendar— God 
OF  Fertility  and  Conception — Recommends  Sexual  Austerity 
—  Phallic  Symbols- God  of  Merchants— The  Patron  of 
Thieves— His  Pictooraphiu  Representations. 
'i  5.     The  Jteturn  of  Quetzalcoatl. 

His  Expected  Re-appearance— The  Anxiety  of  Montezuma— 
His  Address  to  Cortes— The  General  Expectation— Expla- 
nation of  His  Predicted  Return. 

63 


64 


AMEUICAN    IIERO-MYTIIS. 


I  now  turn  from  tlu;  wil<l  Imtiting  triln's  \vlu>  pcoplctl 
tlic  .slioriw  of  tlio  (Jroat  I/ikt-s  and  tlio  fastiu'MHOH  of  the 
nortluTii  forests  to  tlmtcultivatcd  race  wliose  capital  city  wan 
in  tliu  Valley  of  Mexico,  and  whose  scattcreti  colonies  wero 
found  on  the  shores  of  hoth  oceans  from  the  mouths  of  the 
Kio  (irande  and  the  (iila,  south,  almost  to  the  Isthmus  of 
I'anama.  They  are  familiarly  known  as  Aztecs  or  M(!xi- 
cans,  and  the  languaj^jt!  conuiion  to  them  all  was  the 
Ntihuall,  a  word  of  their  own,  meaning  "  the  pleasant 
sounding." 

Their  mythology  has  been  preserved  in  greater  fullness 
than  that  of  any  other  American  people,  antl  for  this  reason 
I  am  enabled  to  set  forth  In  am[)ler  detail  the  (ilements  of 
their  hero-myth,  which,  indeed,  may  he  taken  as  the  most 
perfect  type  of  those  I  have  collected  in  this  volmne. 

^5  1.     The   Two  Antftfjoiusttii. 

The  culture  hero  of  the  Aztecs  was  (iuetzalcoatl,  and 
the  leading  drama,  the  central  myth,  in  all  the  extensive 
and  intricate  theology  of  the  Nahuatl  s[)eaking  tribes  was 
his  long  contest  with  Tezcatlipoca,  "a  contest,"  observes  an 
eminent  Mexican  antiquary,  "  which  came  to  be  the  main 
element  in  the  Nahuatl  religion  and  the  cause  of  its  modi- 
Hcations,  and  which  materially  influenced  the  destinies  of 
that  race  from  its  earliest  epochs  to  the  tinu;  of  its  destruc- 
tion.'" 

The  ex|)lauations  which  have  been  offered  of  this  strug- 

'  AHVedo  Cliavcro,  La  Piedra  del  Sol,  in  tlio  Awdes  del  Museo 
Nacional  de  Mexico,  Tom.  ii,  p.  247. 


"lir 


TriK   OOI)   OF   THE    EAHT. 


66 


kI<'  Imvo  varie<l  with  the  tlicoricsof  tlicwritPi'M  propnimdin^ 
tlirm.  It  luw  l)t'oii  rt'pir«l«Ml  as  ii  Minipl((  liistoiioal  fact ;  as 
a  ligiiru  of  spt'ccli  to  rcprofent  tlio  stnii;jj;l(^  for  Hiipririiacy 
iM'twcen  two  ra(!t'H;  ao  an  aHtroiioiiiical  statcincnt  rcftrrin^ 
to  tlic  relative  po.silion.s  of  tlie  planet  N'enns  and  the  Moon  ; 
as  a  oonfliit  l)etweon  Christianity,  introdueed  Uy  Saint 
Thomas,  and  the  native  heathenism;  and  as  havinjr  otju'r 
meanings  not  less  unsatisfactory  or  ahsnrd. 

Placing  it  side  by  side  with  otiier  American  hero-myths, 
we  shall  see  that  it  presents  essentially  tin;  same  traits,  an<l 
undonhtedly  nmst  be  explained  in  the  same  manner.  All 
of  them  are  the  transparent  stories  of  a  simj)le  [leople,  to 
express  in  intelligible  terms  the  daily  strnggle  that  is  ever 
g(»ing  on  between  Day  and  Night,  between  Light  and 
Darkness,  between  Storm  and  Sunshine, 

Like  all  the  heroes  of  light,  Qiiet/aleoatl  is  identified 

with  the  East.     He  is  born  there,  and  arrives  from  there, 

and  hence    Las  Casas  an<I   others  speak  of  him  as  from 

Yucatan,  or  as  landing  on  the  shores  of  the  Mexican  (iulf 

from   some    unknown    land.     His  day  of  birth   was  that 

called  CeAcatl,  One  Keed,  and  by   this  name  he  is  often 

known.      J3ut    this   sign    is    that   of  the    East    in    Aztec 

symbolism.'     In  a  myth  of  the  for-.iation  of  the  sim  and 

moon,  presented  by  Sahagun,-  a  voluntary  victim  springs 

into  the  sacrificial  fire  that  the  gods  have  built.     They  know 

that  he  will  rise  as  the  sun,  but  they  do  not  know  in  what 

^  Chuvero,  Anales  del  Museo  Nacional  de  Mexico,  Tom.   ii,  i).  14. 
243. 

''  Historia  de  las  Cosas  de  N'ueva  Espaita,  Lib.  vii,  cap.  n. 


06 


A>fKimAN    lIKno-MYTII«. 


t 


part  oCtlic  horizon  tliiit  will  he  Soiiu;  look  oiu»  \vuy,.s<»rnc 
aiiotln  r,  iiiit  tiuL't/alcoall  \viit<'lu'M  steadily  the  l''ast,  aixl  iH 
tln'  first  to  SCO  aiul  wuloonio  the  Orb  (»f  Tiij^ht.  lie  is  lair 
ill  (H>tn|>lt>xi()n,  with  alHiiidant  huir  and  a  full  heard, 
horderin^  on  the  rcil,'  an  aru  all  the  dawn  heroes,  and 
like  thcin  he  was  an  instructor  in  the  arts,  and  favored 
peace  and  mild  laws. 

Ili.x  name  is  Hymholie,  an<l  is  eapahle  of  several  equally 
fair  renderiti^s.  TIk!  first  pm-t  of  it,  (lUctzuHi,  means 
literally  a  larp',  handsome  p;reen  feather,  hueh  an  were  very 
hijj;hly  |>ri/,ed  hy  the  natives.  Hence  it  came  to  lUi'an,  in 
an  a<ljectivo  sense,  precious,  luiautifnl,  he  •  %\,  admirahle. 
The  bird  from  which  these  feathers  were  oi)tained  was  the 
quctzfil-lofnti  [totoff,  bird)  and  is  culled  by  ornitholo;j«ist« 
Troffon  ftjdciulens. 

The  latter  part  of  the  name,  <'0(ill,  has  in  Aztec  three 
entirely  dillenint  meanings.  It  means  a  guest,  also  twins, 
and  lastly,  as  a  syncopated  forui  of  cohiuiU,  a  serpent. 
iMetaphorically,  cohuatl  meant  something  mysterious,  and 
hence  a  supernatural  being,  a  god.  Thus  Montezuma, 
when  he  built  a  temple  in  the  city  of  Mexico  dedicated  to 
the  whole;  body  of  divinities,  a  regular  Pantheon,  named 
it  Coatccafli,  the  Mouse  of  the  Serpent.^ 

Through  these  various  meanings  a  good  defence  can  be 

^  "La  bar])ii  loiiga  entre  eiinu  y  roja  ;  tl  ciibello  Inrgo,  tnuy  llano." 
Diego  Duiau,  liisturin,  in  Kinjisborou^li,  \'ul.  viii,  \i.  2(10. 

*  "Coatcralli,  (juo  ((nicre  dceir  el  trniplo  de  la  culcltrn,  (|uc  sin 
nietaf'ora  (luicn-  tlcoir  fr.mplo  de  diversDs  diuses.^^  Diiran,  Ilistoria  de 
las  Indias  de  Nueca  Espaita,  cap.  i.viii. 


Ill 


MI;AMN(»    of   lilfETZAI.J'OATI,.  '        07 

ma<It'  «;♦'  sovmil  <lill(i«'Jit  traiislnhcjiiH  of  tin'  niunc,  :iii«l 
|>rol»!il)|y  it  liore  evrn  to  the  imtivrs  dilTcn'nt  iii('aiiiii;;M  at 
(lill'civnt  times.  I  am  iiicliiiuil  to  iK^lit'vt;  that  tin;  original 
seiwo  wan  that  advocati'd  by  licccrra  in  I  he  w-'veiitfunth 
<<'uturv,  ami  aduptotl  by  N'cilia  in  thr  «'i^hli'(iith,  both 
romiK'tcnt  A/foo  Hrhidarn.'  Thfv  translate  (^uct/aleoatl  as 
"the  admirable  twin/' an<l  tlion^h  their  notion  that  this 
rel'erM  to  Thomas  IMdymns,  (lie  Apostle,  »h)Ort  not  meet  my 
views,  I  believe  they  were  rij^ht  in  their  etymology.  'J'he 
reference  is  to  tin'  dii|»li<'at(!  nature  of  ihi!  LijrhMMMl  as 
seen  in  the  suttinj^  and  rising  sun,  the  sun  of  to-day  and 
y«'stcrday,  the  -lame  yet  dilfurent.  This  has  its  parallels 
in  many  other  mytholojjjieH.' 

The  correctness  of  thi.  supposition  seems  to  be  shown  by 
a  prevailini;  su|)erstition  amoiijj;  the  Aztecs  abouf  twins, 
and  which  striUinj^ly  illustrates  the  iniiformity  of  mytho- 
logical con(!eptions  throng-bout  the  world.  All  readers  are 
familiar  with  the  twins  llomulus  and  Remus  in  Itoniioi 
story,  one  of  whom  was  fated  to  destroy  their  grandfather 
.Vmidius;  with  Kdijms  and  Tehsphos,  whose  father  l/iios, 

'  Becorift,  Fdicidail  de,  Mejini,  1685,  (j[iiot(;(l  in  Vcitifi,  Ifiiton'd 
del  Orhjeii  de  Ins  GetUett  ijiie  poldaron  la  America  Septcntrioiiat,  cftp. 

MX. 

*l!i  fh(!  E;ry|)tlai»  "  Book  of  the  Deud,"  Itii,  tins  Sun-Goil,  says,  •'! 
am  a  soul  and  its  twins,"  or,  ''My  soul  is  boconiing  two  twins." 
"  Tliis  means  tliat  tlu;  soul  of  the  sun-god  is  one,  hut,  now  tinit  it  is 
horn  again,  it  divides  into  two  |)rineipal  forms.  Ita  was  worshipped 
at  An,  unth'r  his  two  j)roniinent  manifestations,  us  Tum  the  primal 
god,  or  more  detinilely,  god  of  the  sun  at  evening,  iiud  as  liarmaehiH, 
g((d  of  iIk!  new  sun,  the  sun  at  dawn."  Tiele,  History  of  the  Eijyptiau 
Jieliyiou,  p.  80. 


(18 


AMKUrCAN    IIEKO-MVTHS. 


f 


iili  i, 


n       i!!|i: 


iiiilii 


!  I 


wan  warned  tliat  his  death  woiihl  be  by  one  of  his  chiKhcii ; 
with  Thosens  and  Peirithoos,  the  former  destined  to  eause 
the  snicide  of  his  father  Aij^ens;  and  with  many  more  sneh 
myths.  Tliey  ean  be  traced,  without  room  for  doubt,  back 
to  simple  exj)ressi<)ns  of  the  faet  tlmt  tlie  morning  and  t!ie 
cveninji;  of  tlie  one  day  ean  only  eome  wiien  the  previous 
<Iay  is  past  and  gone;  exj)ressed  figuratively  by  the  state- 
ment that  anyone  day  nuist  destroy  its  predecessor.  This 
led  to  the  stories  of  "the  fatal  children,"  which  we  find  so 
frequent  in  Aryan  mythology.' 

The  Aztecs  were  a  coarse  and  bloody  race,  and  carried 
out  their  su[K;rstitions  without  remorse.  Based,  no  doubt, 
on  this  mythical  expression  of  a  natural  occurrence,  they 
had  tlie  belief  that  if  twins  were  allowed  to  live,  one  or  the 
other  of  them  would  kill  and  eat  his  father  or  mother; 
therefore,  it  was  their  custom  wh.c-n  such  were  brought  into 
the  world  to  destroy  one  of  the  n.' 

We  shall  see  that,  as  in  Algonkin  story  Michabo  strove 
to  slay  his  father,  the  West  Wind,  so  Quetzalcoatl  was  in 
constant  warfare  with  his  father,  Tezcatlipoea-Caraaxtli, 
the  Spirit  of  Darkness.  The  effect  of  this  oft-re|)eated 
myth  on  the  minds  of  the  superstitious  natives  was  to  lead 
them  to  the  brutal  child  murder  1  have  mentioned. 

It  was,  however,  natural  that  the  more  ordinary  meaning, 
"  tlie  feathered  or  bird -serpent,"  should  become  popular, 

^  Sir  George  W.  Cox,  The  Science  of  Comparaiire  Mi/thology  and 
Folk  Lore,  pp.  14,  83,  130,  etc. 

^  Gcroiiimo  do  Mendieta,  Hutoria  Eclesiastica  Indiana.     \Ah,  ii, 

cup.   XIX. 


THE   C}()D    TKZ('ATJ>Il'OCA.  69 

;m(l  in  tlie  pi(!ture  writinj^  some  combination  of  the  serpent 
with  fbuthers  or  otlier  [)!irt  of  a  bird  was  often  employed  as 
the  rebus  of  the  name  (inet/alcoatl. 

He  was  also  known  by  other  names,  as,  like  all  the 
prominent  j:;o(ls  in  early  niytholojries,  he  liail  various  titles 
according  to  the  special  attribute  or  function  which  was 
uppermost  in  the  mind  of  the  worshipper.  One  of  these 
was  Papachtio,  He  of  the  Flowing  Locks, a  word  which 
the  Spaniards  shortened  to  Papa,  and  thought  was  akin  to 
their  title  of  the  l\)pe.  It  is,  however,  a  pure  Nahnatl 
word,'  and  refers  to  the  abundant  hair  with  which  he  was 
always  credited,  and  which,  like  his  ample  beard,  was,  in 
fact,  the  synibol  of  the  sun's  rays,  the  aureole  or  glory  of 
light  which  surrounded  his  face. 

His  fair  complexion  was,  as  usual,  significant  of  light. 
Tills  j'ssociation  of  ideas  was  so  familiar  amouy:  the  Mexicans 
that  at  the  time  of  an  eclipse  of  the  sun  tluy  sought  out 
the  whitest  men  and  women  they  could  find,  and  sacrificed  . 
them,  in  order  to  pacify  the  sun. - 

His  opponent,  Tezcatlipoca,  was  the  most  sublime  figure 
in  the  Aztec  Pantheon.  He  towered  above  all  other  gods, 
as  did  Jove  in  01ym|)us.  He  was  appealed  to  as  the  creator 
of  heavo:^.  and  earth,  as  present  in  cvci  place,  as  the  sole 
ruler  of  the  world,  as  invisible  and  omniscient. 

The  numerous  titles  by  which  he  was  addressed  Illustrate 

^  ^^  Paparhfic,  guecli'jiKlo  ;  Papitrhtli,  ^nunlcjii  o  vt'dijii  de  capellos, 
o  d(!  otra.  co.sa  assi."  Moliiui,  Vocabulario  de  la  Lciit/ua  Mcxicaim. 
sub  voce.      Juiiii  (le  Tobar,  in  Iviugsborou},'h,  Vol.  vm,  j).  25!),  note. 

-  Mendieta,  Hisforia  EdeskisHca  Indiana,  Lib.  ii,  cap.  xvi. 


70 


AMERICAN    IIERO-MYTIIS. 


tlio  vonoration  in  whioli  iie  was  held.  His  most  common 
name  in  prayers  w.'is  Titlacauan,  AVc  are  liis  Slaves.  As 
believed  to  be  eternally  young,  he  was  Telpochlll,  the 
Yoiitli ;  as  potent  and  unpersnadable,  he  was  MoyoMi/atzln, 
the  Determined  Doer  ;'  as  exactin<>;  in  worship,  Monenequi, 
He  who  Demands  Prayers;  as  the  master  of  the  race, 
Tcyocoyani,  Creator  of  Men,  and  Teimatlni,  Disposer  of. 
Men.  As  he  was  jealous  and  terrible,  the  god  who  visited 
on  men  plagues,  and  famines,  and  loathsome  diseases,  the 
<lreadful  deity  wdio  ineitwl  wars  and  fomented  discord,  he 
was  named  Ynotzln,  tlie  Arch  Enemy,  Yaoil  necoc,  the 
Enemy  of  both  Sides,  3Toque(jueloa,  the  Mocker,  NezauaJ- 
pilli,  the  Lord  who  Fasts,  Tlamatzlncatl,  He  who  Enforces 
Penitence;  and  as  dark,  invisible  and  inscrutable,  he  was 
Yoalfi  ehtcat/,  the  Night  Wind."^ 

He  was  said  to  be  formed  of  thin  air  and  darkness ;  and 
when  he  was  seen  of  men  it  was  as  a  shadow  without 
substance.  He  alone  of  all  the  gods  defied  the  assaults  of 
time,  was  ever  young  and  strong,  and  grew  not  old  with 
years.^  Against  such  an  enemy  who  could  hope  for 
victory  ? 

^  Moijocoyafzin,  is  tlio  tliinl  person  siiii,Mlar  of  _i/ncoi/a,  to  do,  to 
make,  with  the  reverential  termination  tzia,  Saluigun  says  this  title 
was  given  him  because  he  could  do  what  he  pleased,  on  earth  or  in 
heaven,  and  no  one  could  prevent  him.  (Historia  de  Nueva  Espaila, 
Lil).  III.  cap.  II.)  It  seems  to  me  that  it  would  rather  refer  to  his 
demiurgic,  creative  power. 

^  All  these  titles  are  to  be  found  in  Sahagun,  Ilistoria  de  Nueva 
Espatia. 

*  The  description  of  Clavigero  is  worth  quoting  :  "Tezcatlipoca: 
Questo  era  il  maggior  Dio,  che  in  que  paesi  si  adorava,  dopo  il  Dio 


m''vv 


\vm}§ 


MEANING   OF   TEZCATLIPOCA.  71 

The  name  "  Tezciitlipoea"  is  one  of  odd  sii^nificaiieo.  It 
means  The  Smoking  Mirror.  This  strange  metaphor  has 
received  various  exphmations.  Tiie  mirrors  in  use  among 
the  Aztees  were  p()lishe(i  [)lates  of*  obsidian,  trimmed  to  a 
eircuhir  form.  There  was  a  variety  of  this  blaek  stone 
called  iezoapoetll,  smoky  mirror  stone,  and  from  this  Iiis 
images  were  at  times  made.'  This,  however,  seems  too 
trivial  an  explanation. 

Others  have  contended  thatTezeatlipoea,  as  undoubtedly 
the  spirit  of  darkness  and  the  night,  refers,  in  its  meaning, 
to  the  moon,  which  hangs  like  a  bright  round  mirror  in  the 
sky,  though  i)artly  dulled  by  what  the  natives  thought  a 
smoke." 

I  am  inclined  to  believe,  however,  that  the  mirror 
referred  to  is  that  first  and  most  familiar  of  all,  the  surface 
of  water ;  and  that  the  smoke  is  the  mist  which  at  night 
rises  from  lake  and  river,  as  actual  smoke  does  in  the  still 
air. 

As  presiding  over  the  darkness  and  the  night,  dreams 
and  the  phantoms  of  the  gloom  were  supposed  to  be  sent 
by  Te/catlipoca,  and  to  him  were  sacred  those  animals 
which  prowl  about  at  night,  as  the  skunk  and  the  coyote.'' 

invisible,  o  Supremo  Essore  Era  il  Dio  delhi  Provideiiza.  1'  auima 
del  Moiulo,  il  Creator  del  Cielo  e  dclla  Terra,  od  il  Signor  ili  tutlo  le 
cose.  Ilappresentavanlo  tuttora  .tjiovane  per  sigiiificare,  elic  iion  s' 
iiiveechiava  inai,  iifcs'  iiideboliva  eo.uli  aniii."  Sforia  Aiifica  df  Messico, 
Lib.  VI,  p.  7. 

^  Sahagim,  Hisforia,  Lib.  ii,  cap.  xxxvn. 
•    ^  Anales  del  Masco  Nacional,  Toin.  ii,  p.  257. 

*  Sahagun,  Ilistoria,  Lib.  vi,  caps,  ix,  xi.  xii. 


^i: :;  ill 


72 


AMERirAX   HERO-MYTHS. 


m 

mm 


Ml* 

ilPf 

jii      i  .: 


Tims  his  iiiiines,  his  various  fittrihutos,  his  saerod  animals 
and  his  myths  unite  in  identity  in  jj^  ihis  deity  as  a  primitive 
personitieation  of  the  Darkness,  whether  that  of  the  storni 
or  of  the  night.' 

This  is  further  shown  by  the  holiefs  current  as  to  his 
occasional  ap[)earan(!e  on  earth.  This  was  always  at  night 
and  in  the  gloom  of  the  forest.  The  hunter  would  hear  a 
sound  like  the  crash  of  falling  trees,  which  would  be  nothing 
else  than  the  mighty  breathings  of  the  giant  form  of  the 
god  on  his  no(^turnal  rambles.  Were  the  hunter  timorous 
he  would  die  outright  on  seeing  the  terrific  presence  of  the 
god ;  but  were  he  of  undaunted  heart,  and  should  rush 
upon  him  and  seize  him  around  the  waist,  the  god  was 
helpless  and  would  grant  him  anything  he  wished.  "  Ask 
what  you  please,"  the  captive  deity  would  say,  "and  it  is 
yours.  Only  fjxil  not  to  release  me  before  the  sun  rises. 
For  I  must  leave  before  it  appears." - 

^  St'fior  AlfrtMlo  Chavero  believes  Tezcatlipoca  to  liavt-  Ikh.-ii  originally 
the  moon,  and  there  is  little  donbt  at  times  this  was  one  ot"  his  symbols, 
as  ^he  ruler  of  tin?  darkness.  M.  Girard  d(!  Ilialle,  on  the  other  hand, 
claims  him  as  a  solar  deity.  "  11  est  la  persoiinilication  du  soleil  sous 
son  aspect  corrupteuretdestructeur,ennemides  hommesetd(!  la  nature." 
Li(  Mytholixjie  Coinparet,  p,  384  (Paris,  1878).  A  closer  study  of  the 
original  a\ithoritifS  woidd,  1  am  sure,  have  led  M.  dc  Rialle  to  change 
this  opinion.  He  is  singularly  far  from  the  conclusion  reached  by  M. 
Ternaux-Compans,  who  says:  "Tezcatlipoca  fftt  la  personnitication 
du  bon  prineipe."  Essai  sur  la  Tht^.ogoiiie  Mexicaine,  p.  23  (Paris, 
1840).  Both  opinions  are  equally  incomplete.  Dr.  Schultz-Sellack 
consiilers  him  tin;  "  Wassergoft,"  aud  assigns  him  to  the  Nin-tli,  in  his 
essay,  Die  Amcrikanischen  Gutter  der  Vier  WeUf/cgenden,  Zeitschrift 
far  Ethnologic^  Bd.  xi,  187i).  This  approaches  more  closely  to  his 
true  character. 

-  Torquenmda,  Moiiarquia  Indiana,  Lib.  xiv,  caj).  xxii. 


TUK    FOUR    HIJOTirKRS.  73 

§  2.      Qudzakoatl  the  God. 

In  the  ancient  and  purely  mythical  narrative,  (^iietzal- 
eoatl  is  one  of  four  divine  brothers,  gods  like  himself,  born 
in  the  uttermost  or  thirteentii  heaven  to  the  infinite  and 
uncreated  deity,  which,  in  its  male  manifestations,  was 
known  as  Tonaoa  tecutfi,  Lord  of  our  Existence,  and  Tzin 
<co</,  God  of  the  Begiiminj;,  and  in  its  female  expressions  as 
Tonaca  clhuati,  Queen  of  our  Existence,  A'cc/t try wdza/,  Beau- 
tiful Rose,  Citlallicue,  the  Star-skirted  or  the  JNIilky  Way, 
Ciilalaionac,  the  Star  that  warms,  or  The  JVJorning,  and 
Chh'ome  coafl,  the  Seven  Serpents.' 

Of  these  four  brothers,  two  were  the  black  and  the  red 
Tezcatlipoca,  and  the  fourth  was  Huit/ilopochtli,  the  Left 
handed,  the  deity  adored  beyond  all  others  in  the  city  of 
Mexico.  Tezcatlipoca — for  the  two  of  the  name  blend 
rapi<lly  into  one  as  the  myth  progresses — was  wise  beyond 
compute;  he  knew  all  thoughts  and  hearts, could  see  to  all 
places,  and  was  distinguished  for  power  and  forethought. 

At  a  certain  time  the  four  brotheis  gathered  together  and 
consulted  concerning;  the  creation  of  thiny;s.  The  work 
was  left  to  (.^uetzalcoatl  and  Huitzilopochtli.     First  they 

^  The  C'liiof  uuthorlties  on  the  birtli  of  the  god  Quetzalcoiitl,  an; 
Ramirez  de  Fiien-leal  Historia  de  los  Mexicanos  por  sus  Pinturns, 
Cap.  1,  printed  in  tlie  Anales  del  Mttseo  Xaciunal ;  tiio  Codex  TeUeiiunu- 
Brmensis,  and  the  Codex  Vaticanus,  both  o!"  wliich  are  in  Kings- 
l)orough'.s  Mexican  Antiquities. 

The  usual  translation  of  Tonaca  tecutli  is  "  God  of  our  Subsistence,' ' 
to,  our,  naca,  flesh,  tecutli,  chief  or  lord.  It,  really  has  a  more  subtle 
meaning.  Naca  is  not  api)lied  to  edilile  flesh— that  is  expressed  by 
the  word  noiioac — but  is  tlie  flesh  of  our  own  bodies,  our  life,  existenee. 
Sme  Anales  de  Cnauhtitlan,  j).  18,  note. 


74 


AMKKICAN    HKUO-MYTIIS. 


'! 


!i 


pi 


I'll 
¥ 


M 

l;8i 


niiule  fire,  tlxMi  half  a  siui,  the  heavcii.s,  the  waters  and  a 
certnii'  ^reat  fish  therein,  ealled  Ci|)a(!tli,  and  from  its  flesh 
the  ^i>i;d  earth.  The  first  mortals  were  the  man,  ( 'ipactonal, 
and  iUi  woman,  Oxomuco,'  and  that  tiio  son  born  U)  them 
niiji;ht  have  a  wife,  the  four  gods  made  one  for  him  out  of 
a  hair  taken  from  the  head  of  their  divine  mother,  Xoehi- 
quetzal. 

Now  bojran  the  stru;^<^le  between  the  two  brothers,  Tez- 
catlipoca  and  Qnetzalcoatl,  which  was  destined  to  destroy 
time  after  lime  the  world,  with  all  its  inhabitants,  and  to 
}>lnn<i;e  t/en  the  heavenly  luminaries  into  a  common  ruin. 

The  half  sun  created  by  Qnetzalcoatl  li<:;hted  the  world 

but  poor!;     and  the  four  gods  came  together  to  consult 

about  adding  another   half  to  it.     Not  waiting  for  their 

decision,    Tezcatlipoca   transformed    himself   into   a  sun, 

whereupon  the  other  gods  filled  the  world  with  great  giants, 

who  could  tear  up  trees  with  their  hands.     When  an  epoch 

of  thirteen  times  fifty-two  years  had  piisse<l,  (iuctzalcoati 

seized  a  great  stick,  and  with  a  blow  of  it  knocked  TY'zciit- 

^  Tlu;  imrnos  Cipactli  and  Cipactonal  have  not  been  Kutisfactorily 
analyzed.  Tlie  derivation  offered  by  Senor  Chavcro  {Anales  del  Miiseo 
Nacionnl,  Tom.  ti,  p.  116),  is  merely  fanciful  ;  tonal  is  no  iloubt  from 
tona,  to  shine,  to  warn  ;  and  I  think  cipactli  is  a  softened  form  with 
the  personal  emling  from  chipauac,  something  beantiful  or  clear. 
Hence  the  meaning  of  the  compound  is  The  Beautiful  Sliining  One. 
Oxomuco,  which  Chavero  dei'ives  from  xomitl,  foot,  is  ji(!rhaps  the 
.same  as  Xinukanc,  the  mother  of  the  human  race,  according  to  the 
Popol  Villi,  a  name  which,  I  have  elsewhere  shown,  appears  to  be  from 
a  Maya  root,  meaning  to  conceal  or  bury  in  the  gronnd.  The  hint  is 
of  the  f(!rtilizlng  action  of  the  warm  light  on  the  seed  hiilden  in  the 
soil.  Se(!  The  Names  of  the  Gods  in,  the  Kiche  Mi/ths,  Trans,  of  the 
Amer.  Phil  Soc.  1881. 


pi 
[ll! 

m 


mm'\ 


tin:  contkht  of  tiik  uiurniKits.  75 

lipoca  from  the  sky  into  tlio  waters,  and  liiinself  became 
sun.  The  faUen  god  transformed  himself  into  a  tiger,  and 
emei'ged  from  tlie  waves  to  attack  and  (h>vour  th(!  giants 
with  which  his  brothers  had  enviously  filled  the  worhl 
which  he  had  been  lighting  from  the  sky.  After  this,  he 
passed  to  the  nocturnal  heavens,  and  became  the  constella- 
tion of  the  Great  Jiear. 

For  an  epoch  the  earth  fiourished  inider  (iuetzalcoatl  as 
sun,  but  Tezcatlipoca  was  nienily  biding  his  time,  and  the 
ej)och  ended,  lie  apjiearcd  as  a  tiger  and  gave  (iuetzalcoatl 
such  a  blow  with  his  paw  that  it  hurled  him  from  the  skies. 
The  overthrown  god  revenged  himself  by  sweeping  the 
earth  with  so  violent  a  tornado  that  it  destroyed  all  the 
inhabitants  but  a  few,  and  these  were  chan}>:ed  into  nioidcevs. 
His  victorious  brother  then  placed  in  the  heavens,  as  sun, 
Tlaloc,  the  god  of  darkness,  water  and  rains,  but  after  half 
an  epoch,  Quetzalcoatl  poured  a  flood  of  fire  upon  the  earth, 
drove  Tlaloo  from  the  sky,  and  placed  in  his  stead,  as  sun, 
the  goddess  Chalchiutlicue,  the  Emerald  Skirted,  wife  of 
Tlaloc.  In  her  time  the  rains  poured  so  upon  the  earth 
that  all  human  beings  were  drowned  or  changed  into  fishes, 
and  at  last  the  heavens  themselves  fell,  and  sun  and  stars 
were  alike  <pieuched. 

Then  the  two  brothers  whose  strife  had  brousxht  this 
ruin,  united  their  efforts  and  raised  airain  the  sky,  resting 
it  on  two  mighty  trees,  the  Tree  of  the  Mirror  [tezcaqua- 
Imill)  and  the  Beautiful  Great  Kose  Tree  {qaetzalveivocJiitl), 
on  which   the  concave  heavens  have  ever  since  securely 


76 


A M  VAUCA  N    ir  KRO-M  YTI IS. 


it  i 


[IP 


1 

fii 

■    If 

^i 

bl, 

■■•    111 

1 

Ti 

1 

m 

rested;  tliouj^h  wo  know  tiicm  bett(M',  iH-rliaps,  if  we  drop 
tlio  inotiiplior  and  call  tlicin  the  "  mirroring  sea"  and  the 
"  flowery  earth,"  on  one  of  whieli  reposes  the  horizon,  in 
whiciiever  direction  we  may  look. 

Again  tlu;  four  brothers  met  together  to  provide  a  sun  for 
the  now  darkened  earth.  They  decidcMl  to  make  one, 
indeed,  hut  snch  a  one  as  wonld  eat  the  hearts  and  drink 
the  blood  of  victims,  and  there  mnst  be  wars  upon  the  earth, 
that  these  victims  could  be  obtained  for  the  sacrifice.  Then 
Quetzalcoatl  builded  a  great  fire  and  took  his  son — his  son 
born  of  his  own  flesh,  without  the  aid  of  woman — and  cast 
him  into  the  flames,  whence  he  rose  into  the  sky  as  the  sun 
which  lights  the  world.  When  the  Light-(lod  kindles  the 
flames  of  the  <lawn  in  the  orient  sky,  shortly  the  sun  emerges 
from  below  the  horizon  and  ascends  the  heavens.  Tlaloc, 
god  of  waters,  followed,  and  into  the  glowing  ashes  of  the 
pyre  tlwew  his  son,  who  rose  as  the  moon. 

Tezcatlipowi  had  it  now  in  mind  to  people  the  earth,  and 

he,  therefore,  smote  a  certain  rock  with  a  stick,  and  from  it 

issued  four  hundred  barbarians  (chlchimeca),^     Certain  Ave 

goddesses,  however,  whom  he  had  already  created  in   the 

eighth  heaven,  descended  and  slew  these  four  hundred,  all 

but  three.     These  goddesses  likewise  died  before  the  sun 

appeared,  but  came   into   being  again   from  the  garments 

>  The  namo  Chicliiineca  has  beon  a  puzzle.  The  deriviition  appears 
to  be  from  chichi,  a  dog,  mecatl,  a  rope.  According  to  general 
tradition  tlie  Ciiichiniecs  were  a  barliarous  paople  who  inhal)ited 
Mexico  befort!  the  Aztecs  came.  Yet  Sahagun  says  the  Toltees  were 
the  real  Chichiraecs  (Lib.  x,  cap.  xxixj.  In  the  myth  we  are  now 
considering,  they  were  plainly  the  stars. 


ill!'!  <l 

•i  if  j  1 


THE   FOUR    IHJNDRKI)    YOUTHS.  77 

thi'V  had  U'f't  behind.  So  also  did  the  lour  huiuhcd 
Cliichimec'8,  and  those  Hot  about  to  burn  otu!  of  the  five 
goddeascs,  l>y  name  Coatli(!ne,  the  Serpent  Skirted,  ^M-euuse 
it  was  discovered  that  she  was  witli  chihl,  though  yet 
unmarried.  Hut,  in  fact,  she  wius  a  Hj)otless  virgin,  and 
had  known  no  man.  She  had  placed  sonie  wliite  phimes 
in  her  bosom,  and  through  these.'  tlic  god  Huit/ih)j)ochtli 
(sntered  her  body  to  be  born  again.  When,  therefore,  tlie 
four  InuKb'cd  liad  gatheved  together  to  burn  her,  the  god 
came  fortln  fully  armed  and  slew  them  every  one. 

It  is  not  hard  to  guess  who  are  these  four  hundred  vouths 
slain  before  the  sun  rises,  destined  to  be  restored  to  life  and 
yet  again  destroyed.  The  veil  of  metaphor  is  thin  whieh 
thus  coneeals  to  our  mind  the  picture  of  the  myriad  stars 
(pienched  every  morning  by  the  growing  light,  but  return- 
ing every  evening  to  their  appointed  places.  And  did  any 
doubt  remain,  it  is  removed  by  the  direct  statement  in  the 
echo  of  this  tradition  preserved  by  the  Kiches  of  Gua- 
temala, wherein  it  is  [)lainly  said  that  the  four  hundred 
youths  who  were  put  to  death  by  Zij)acna,  and  restored  to 
life  by  Hunhun  Ahpu,  "  rose  into  the  sky  and  becaiue  the 
stars  of  heaven.'" 

Indeed,  these  same  ancient  men  whose  explanations  I 
have  been  following  added  that  the  four  hundred  men 
whom  Tezcatlipoea  created  continued  yet  to  live  in  the 
third  heaven,  and  were  its  guards  and  watchmen.  They 
were  of  five  colors,  yellow,  black,  white,  blue  and  red,  which 

^  Pojpol  Vuh,  Le  Livre  Sucre  des  Qiiir/u's,  p.  193. 


78 


A M KIIK 'A X    H i:i W)-M YTH8. 


in  the  syinholism  oC  tli(!ir  tongue  moaiit  tliiit  tliey  wvrv 
(listrihiitrd  around  the  /oiiitli  and  to  each  of  the  lour  i-ar- 
<linul  |M)intH.' 

Nor  did  thcHC  sa|;es  suppose  that  the  Htni«;<j:lo  of  the 
(hvrlv  Tczcatlipoca  to  master  the  Light-(iod  had  ceased;  no, 
tliey  knew  lie  was  hidinj^  his  time,  with  set  purpose  and  a 
fixed  certainty  of  success.  They  knew  that  in  the  second 
heaven  there  were  certain  frightful  women,  without  Mesh  or 
bones,  whose  names  were  the  Terrible,  or  the  Thin  D.iil- 
Throwers,  wiio  were  waiting  tliere  until  this  world  shoidd 
end,  when  they  vvouM  descend  and  eat  uj)  all  mankind.' 
Asked  con(;erning  the  time  of  this  destruction,  they  re- 
plied that  as  to  the  day  or  season  they  knew  it  not,  but  it 
would  be  *'  when  Tezeatlipoea  sliould  steal  the  sun  from 
heaven  for  himself";  in  other  words,  when  eternal  night 
should  close  in  upon  the  Universe.' 

The  myth  which  I  have  here  given  in  brief  is  a  promi- 
nent one  in  Aztec  cosmogony,  and  is  known  as  that  of  the 
Ages  of  the  World  or  the  Suns.     The  opinion  was  widely 

^  Seo  H.  do  Cliarent'oy,  Des  Conleurs  Considen'es  coinme  Si/tnboles 
des  Points  de  V Ilorizita  t-kez  las  Peuples  da  Nouceau  Monde,  in  the 
Ades  de  la  Socicti'  I'/iilolof/iques,  Tomo  vi.  N(>.  3. 

^  Tho.s(!  f'rigliltul  buliigs  were  cullod  the  Tzitziinime,  a  wind  which 
Molina  in  his  V'ocubuhiry  renders  "  cosa  espantosa  6  cosa  de  ajfuoro." 
For  a  tiioroiigh  discussion  of  their  phice  in  Mexican  mythology,  see 
Anales  del  Miisco  Nacionnl,  Tom.  ii,  pp.  3o8-372. 

^  The  whole  of  this  version  of  tiie  myth  is  from  the  work  of  Jiamirez 
de  Fiien-leul,  which  1  consider  in  some  respects  tlie  most  valuable  au- 
thority we  poHse-s.     It  was  taken  directly  from  the  sacred  books  of 
the  Aztecs,  as  explained  by  the  most  competent  survivors  of  the  Con-  , 
quest. 


THE   FOUR  AOE8.  79 

lU'J'optod  timt  the  present  \n  tlie  lil'tli  a«:;e  (»r  iiciiod  of  the 
worM'H  Ijistorv ;  tliiit  it  has  alrea<ly  ninlerg<»iiu  tour 
(le^truetioiis  by  various  eau-ses,  and  that  the  |)re.sent  period 
M  also  to  terminate  in  anotlier  sueh  eataHtrofihe.  The 
aj^iMits  of  8Ueh  universal  ruin  have  been  a  ^reat  Hood,  a 
worhl-wide  (!onlIa;;rati»>n,  fVi^htlul  tt>rna(h»es  anil  famine, 
eartiujuakes  and  wiM  heastH,  and  heni-e  the  Ages,  Suns  or 
Periotls  were  called  respectively,  from  their  terminations, 
those  of  Water,  Fire,  Air  and  Karth.  As  we  do  not  know 
the  (hstiny  of  the  fifth,  the  present  one,  it  has  as  yet  no 
name. 

I  shall  not  attempt  to  go  into  the  details  of  this  myth, 
the  less  so  as  it  has  recently  been  analyzed  with  much 
nnnuteness  by  the  Mexican  anti([uary  Chavero.'     1  will 
merely    point   out    that  it   is  too   closely    identified    with 
a  great  many  similar  myths  for  us  to  be  allowed  to  stck  an 
origin  for  it  [)eculiar  to  Mexican  or  even   American  soil. 
We  can  turn  to  the  Tualati  who  live  in  Oregon,  and  they 
will  tell  us  of  the  four  creations  and  destructions  of  man- 
kind ;  how  at  the  end  of  the  first  ^Vge  all  human  beings 
were  changed  into  stars ;  at  the  end  of  the  second  they 
became  stones ;  at  the  end  of  the  third  into  fishes ;  and  at  the 
dose  of  the  fourth  they  disappeared,  to  give  place  to  the  tribes 
that  ni)\v  inhabit  the  world.'     Or  we  can  read  from  the 

*  Alfrodo  Cliiivoro,  La  Piedra  del  Sol,  in  the  Anales  del  Museo 
Nacional,  Tom.  i,  p.  ^53,  et  seq. 

-  A.  S.  (liitsohut,  Tlie  Four  CreathinH  of  Muttkiiid^n  Tualiifi  myth, 
ill  Trdiisuclioiin  of  the  Aathropolojical  iSoeiety  of  Washinc/toit,  \'ol. 
I,  p.  00  (1881). 


80 


AMKUK'AN    HKIJO-MYTIIH. 


mn 


fV'J\l 


«'iiii(»iform  inscri|)ti(>n."<  of  ancient  niil>yl(»ii,iiii<l  lind  tlu' four 
(l('sln«(li<>HM  of  tlu!  rju'c  there  Hix-ciCKH],  jih  Uy  a  Hood,  by 
wild  lusants,  by  tiuniiM.'  and  by  pcHtilence.' 

The  cxidanutiun  which  I  have  to  j^ive  of  these  coinci- 
•  Iciices — whitih  eould  easily  be  increased — is  that  the  num- 
ber four  waH  chosen  as  that  of  the  four  cardinal  points, 
and  that  the  fifth  «»r  present  a<^c,  that  in  whicli  we  live, 
is  that  which  is  ruled  by  the  ruler  of  the  four  points,  by 
the  .S[>irit  of  Lijjjht,  who  w.s  believed  to  fjjovcrn  them,  as, 
in  faet,  the  early  dawn  does,  by  defininj^  the  relations  ol" 
space,  act  as  guide  and  governor  of  the  motions  of  men. 

All  through  Aztec  mythology,  traditions  aiul  (uistoms, 
we  (!an  discover  this  ancient  myth  of  the  four  brothers, 
the  four  ancestors  of  their  race,  or  the  four  chieftains  who 
led  their  progenitors  to  their  respe(!tive  habitations.  The 
rude  mountaineers  of  Me/titlan,  who  worshiped  with  par- 
ticular z(!al  Tezcatlipoca  and  (^uetzalcoatl,  and  had 
inscribed,  in  gigantic  figures,  the  sacred  five  points,  symbol 
of  the  latter,  on  the  side  of  a  vast  i)re(;ipice  in  their  land, 
gave  the  symi)oli(!  titles  to  the  primeval  (pi;ulru[»let  ; — 

Lvcuin,  He  who  has  four  faces. 

Hncijteopail,  the  ancient  Flitit-stone. 

Tentetemic,  tlij  Lip-stone  that  slays. 

NanacatHzatzi,  He  who  speaks  when  intoxicated  with 
the  poisonous  nnishroom,  called  nanacatl. 

These  four  brothers,  ac(;ording  to  the  myth,  were  born  of 

'  Paul  Ilaupt,  Der  Keilinschriftliche  SinfflnthheHcht,  j*.  17  (Leip- 
zig, 1881). 


lilll 


TIIK    FOUU    HUOTIIKIIS.  81 

tlic  j^oildcss,  Ilucytoimutzin,  wliirh  means  "our  jjn'iit, 
anciont  mother,"  and,  with  uiililial  inuids,  turned  against 
ht-r  and  hIvw  her,  Hacrillcin^  \\vv  t<>  th  >.  Sun  ami  oH'crin;; 
her  heart  to  that  divinity.'  In  other  words,  it  is  tlie  old 
Htory  of  tlje  cardinal  j«)ints,  defined  at  dayhreak  by  the 
Dawn,  the  eastern  vVnrora,  which  is  IcKst  in  or  sacrilictd  to 
tUv  8nn  on  its  appearance. 

Of'tlu'se  four  brothers  I  suspe<'t  the  Hrst,  Ixeuin,"he  who 
Io()ks  four  ways,"  or  "has  four  faces," is  non(>  other  than 
(iuetzalcoati,'  while  the  Ancient  Flint  is  probably  Tc/eat- 
Iip()ca,thus  bringing  the  myth  into  singularly  (^losc  relation- 
ship with  that  of  the  Iroquois,  given  on  a  previous  |)age. 

Another  myth  of  the  A/tees  gave  these  four  brothers  or 
primitive  heroes,  as  : — 

JIuit/ilopochtli. 

lluit/nalma. 

Itzt  a(!oliuh(jui. 

I'antecutl. 

Of  these  Dr.  Schultz-Sellaek  advancics  plausible  reasons 
for  believing  that  Itzthn'olinhcpii,  which  was  the  name  of  a 


'  (iahrifl  do  Chaves,  Ne.larion  tie  Id  I'luriiicia  de  Meztifinn,  IfjCf), 
ill  the  Colcciuii  lie  J)urnmeiifi>n  Ineditns  del  Archivo  dr  hidids,  Tdiu.  iv, 
|)|t.  535  and  53ti.  The  traiislntioiiH  of  llif  iiaiiics  arc  not  given  by 
('liave.H,  hut  I  tliiiik  tiiey  are  correct,  t'Xeept,  possiltly,  the  third,  whieh 
may  be  a  compound  of  <e«/('//,  lip.stoiie.  <e/«/f//t,  dream,  instead  of  with 
temidi,  slayer. 

•*  IxcHina  was  also  the  name  of  tiie  jjoddess  of  i)leasiire.  The 
•h'rivaiion  is  from  ixtll,  face,  cvi,  to  take,  and  iia,  four.  See  tlie 
note  of  MM.  Jourdanet  and  Simeon,  to  their  translation  of  Sahagun. 
JJistdiia.  j».  22. 


82 


AMEUICAX    HEUO-MYTHS. 


certiiin  form  of  lioad-dreMs,  was  anotlicr  title  of  Quotzulcoiitl ; 
and  that  J^antoeatl  was  oiio  of  tlic  names  of  T<'Z('atHi)0(r..' 
If  this  is  the  ease  we  have  iiere  another  version  of  (he 
same  myth. 

§  .1   (Jiidzaleoail,  the  Hero  of  Tula. 

IJiit  it  was  not  (^uetzaleoatl  the  god,  the  mysterious 
creator  of  tiie  visible  world,  on  whom  the  thoughts  of  the 
Aztee  race  ilelighted  to  dwell,  luit  on  Quetzaleoatl,  high 
priest  in  tiie  glorious  city  of  ToUan  (Tula),  the  teacher  of 
the  aits,  the  wise  lawgiver,  the  virtuous  prince,  the  master 
builder  and  the  merciful  judge. 

Here,  again,  though  the  scene  is  tra.isferred  from  heaven 
to  earth  and  from  the  cycles  of  other  worlds  to  a  date  not 
extremely  remote,  the  story  conti  mes  to  be  of  his  contest 
with  Tc/('atlij)0('a,  and  of  the  wiles  of  this  enemy,  now 
diminished  to  a  potent  magician  and  jealous  rival,  to  dis- 
possess and  drive  him  from  famous  Tollan. 

No  one  versed  in  the  metaphors  of  mythology  can  be 
deceived  by  the  thin  veil  of  local  color  which  surrounds  the* 
rnyth  in  this  '3  terrestrial  and  historic  form.  Apart  from 
its  being  but  a  repetition  or  continuation  of  the  genuine 
anciv^nt  acfount  of  the  conflict  of  day  and  night,  light  and 
darkness,  which  I  have  already  given,  the  name  Tollan  is 
enough  to  point  out  the  place  and  the  powers  with  which 
the  story  deals.    1  or  this  Tollan,  where  (Quetzaleoatl  reigned, 

^  Dr.  Scluiltz  Si'llack,  Die  Amcrlhan)Kvhen  (jliltcr  <Jer  Vier  IVclt- 
getjenden  mul  Hire  Teiiipel  in  ralciique,\n  the  Zeitschn'ff  fiir  Elh 
nologie,  Bel.  xi,  (1879). 


TFTE   CTTY   OF   TULA.  8."^ 

m  not  by  any  moans,  as  some  have  supposed,  the  little  town 
of  Tula,  still  alivo,  a  dozen  leaj^ues  or  so  northwest  from 
the  city  of  Mexico;  nor  was  it,  as  the  lejijend  usually 
stated,  in  some  undeliiied  locality  from  six  hundred  (o  a 
thousand  leajjjues  northwest  of  that  city ;  nor  yet  in  Asia, 
as  some  antiquaries  have  maintained  ;  nor,  indeed,  any- 
where uj)on  this  weary  wcrld  ;  but  it  was,  as  the  name 
denotes,  and  as  the  native  historian  Tezozoinoc  lonjj^  since 
translated  it,  where  the  bright  sun  lives,  and  wiiere  thegod 
of  light  forever  rules  so  long  as  that  orb  is  in  the  sky. 
Tollan  is  but  a  syncopated  form  of  Tonathm,  the  Place  of 
the  Sun/ 

It  is  wortli  while  to  examine  the  whereabouts  and  char- 
acter of  this  marvelous  city  of  Tollan  somewhat  closely, 
for  it  is  a  place  that  we  hear  of  in  the  oldest  mytlis  and 
legends  of  many  and  different  races.  Not  only  the  Aztecs, 
but  the  Mayas  of  Yucatan  and  the  Kidies  and  Cakchi- 
(pjcls  of  Guatemala  bewailed,  in   woful  songs,  the  loss  to 

'  "Tonalan,  o  lugar  del  sol,"  says  Tozo/.omoc  {Cronira  Mcxicann, 
chap.  ij.  The  full  f'onii  is  Tonailan,  from  iona,  '"  liaccr  si>l,"  and 
tlio  \)hu'(}  eliding  ilan.  Tho  doriviition  from  follh  a  rush,  is  of  no 
value,  and  it  is  nothing  to  the  point  that  in  the  picture  writing  Tollan 
was  repr(\«('ntc<l  I13'  a  hundle  of  rushes  (Kingsborough,  vol.  vi,  p.  177, 
not('))  as  that  was  merely  ir.  accordance  with  the  rules  of  the  picture 
writing,  which  rejiresented  names  by  rebuses.  Still  more  worth- 
less is  the  derivation  {;'ven  by  Herrera  [Uistoria  de  las  Indias 
Oca'dentalcs,  Def.  iii,  Lib.  ii,  c.ip.  xi),  that  it  means  ''Lugar  de 
Tuna"  or  the  [dace  where  the  tuna  Uhe  fruit  of  the  Opuntia)  is  found ; 
inasmuch  as  the  word  innais  not  from  the  Aztec  at  all.  Imt  belongs 
to  that  dialect  of  the  Arawack  si)oken  l)y  the  natives  of  C'uba  and 
Haiti. 


i  1' 


84 


AMICRKAN    HEKO-MYTHS. 


i 


tliein  of  tliat  beautiful  land,  and  counted  its  destruction  as 
ii  common  starting  point  in  their  annals.'  Well  might  they 
regret  it,  for  not  again  would  they  find  its  like.  In  that 
land  the  crop  of  maize  never  failed,  and  the  ears  grew  as 
long  as  a  man's  arm  ;  the  cotton  burst  its  pods,  not  white 
only,  but  naturally  of  all  beautiful  colors,  scarlet,  green, 
blue,  orange,  what  you  woidd  ;  the  gourds  could  not  be 
clasped  in  the  arms  ;  birds  of  beauteous  ])lumage  filled  the 
air  with  molcdious  song.  There  was  nev(;r  any  want  nor 
poverty.  All  the  riches  of  the  world  were  there,  houses 
built  of  silver  and  precious  jade,  of  rosy  mother  of  pearl 
and  of  azure  turquoises.  The  servants  of  the  great  king 
Quctzalcoatl  were  skilled  in  all  manner  of  arts;  when  he 
sent  tljcm  forth  they  flew  to  any  part  of  the  world  with 
infinite  speed;  and  his  edicts  were  proclaimed  from  the 
stimmit  of  the  mountain  Tzatzitepec,  the  Hill  of  Shouting, 
by  criers  of  such  mighty  voice  that  they  could  be  heard  a 
hundred  leagues  away.-  His  servants  and  disciples  were 
called  ''Sons  of  the  Sun"  and  "Sons  of  the  Clouds."' 

Where,  then,  was  riiis  marvelous  land  and  wondrous 
city  ?  Where  could  it  be  but  where  the  Light-God  is  on  his 
throne,  where  the  life-giving  sun  is  ever  present,  where  are 

'  Tlie  Rooks  of  Chilaii  lialdm,  of  the  Mayas,  the  Record  from  Tec- 
pan  Atiflaii,  of"  the  Ciil-:<-lii<{U(;ls,  aiul  the  I'opol  vit/i.  National  Hook. 
of  the  Kiches,  liave  miieh  to  say  al)out  Tiihin.  These  works  were  all 
written  at  a  very  early  date,  Ijy  natives,  and  they  have  all  been  pre- 
served in  the  original  tongnes,  though  unfortunately  only  the  last  men- 
tioned has  been  published. 

■^  Sahagun,  Hixton'a,  Lib.  iii,  cap.  iii. 

*  Duran,  Jlision'a  de  las  Iiidios,  in  Kingsborough,  vol.  vui,  p.  267. 


THE  FOUR  TULAX8. 


85 


the  mansions  of  the  day,  and  wliere  ail  nature  rcj^icos  in 
the  sj)lond()r  of  its  rays  ? 

But  this  is  more  than  in  one  spot.  It  may  be  in  the 
uppermost  heavens,  where  lij^ht  is  horn  and  the  fleecy  oh>U(ls 
swim  easily;  or  in  the  west,  where  the  sun  descends  to  his 
couch  in  sani^uine  glory ;  or  in  the  east,  beyond  the  purple 
rim  of  the  sea,  whence  he  rises  refreshe;!  as  a  giant  to  run 
his  course  ;  or  in  the  underworld,  where  he  r  asses  the  night. 

Therefore,  in  ancient  Cakchi'jiiel  legend  it  is  said: 
"  Where  the  sun  rises,  there  is  one  Tulan  ;  another  is  in 
the  underworld  ;  yet  another  where  the  sun  sets  ;  and  there 
is  still  another,  und  there  dwells  the  God.  Thus,  O  my 
children,  there  are  four  Tulans,  as  the  ancient  men  have 
told  us."' 

The  most  venerable  traditions  of  the  ^laya  race  claimed 
for  them  a  migration  from  "  Tollan  in  Zuyva."  "Thence 
came  we  forth  together,"  says  the  Kiche  myth,  "  there  was 
the  common  parent  of  our  race,  thence  came  we,  from 
among  the  Yaqui  men,  whose  god  is  Yolcuat  Quctzalcoat." '' 
This  Tollan  is  certainly  none  other  than  the  abode  of 
Quetzalcoatl,  named   in   an   Aztec   manuscript   as    Zivena 

^  FraiK'i.sci)  Eniantez  Ariinu  Xahihi.  Memorial  dc  Tacpua  Atitlan, 
MS.  in  Cakcliiquel,  in  my  possession. 

^  Le  Popol  Villi,  p.  247.  The  name  Yaqui  means  in  Kiche  eivilizud 
or  polisln^d,  and  was  apjilied  to  the  Aztecs,  hut  it  is,  in  its  origin,  from 
an  Aztec  root  i/anh,  to  go,  whence  >/ai/iie,  travelers,  and  especially 
merchant;^.  The  Kiohes  recognizing  in  the  Azti.'c  merchants  a  snperior 
and  cultivated  class  of  men,  adopted  into  their  tongue  the  name  which 
the  merchants  gave  themselves,  and  used  the  word  in  the  above  sense. 
Compare  Sahagun,  Historia  de  Xaera  Espaila,  Lih.  ix,  cap.  xii. 


.S() 


AMERICAN'    HEUO-MYTIIS. 


vHzc'itJ,  a  word  of  uncertain  Jcrivatiou,  but  applied  to  the 
highest  lieaven. 

Where  Qiietzah.'oatl  finally  retired,  and  wIkmico  he  was 
expected  baek,  was  still  a  Tollan — Tollan  'I'lapallan — a  d 
Monte/uina,  when  he  heard  of  the  arrival  of  the  Spaniards, 
exclaimed,  "  It  is  Quetzaleoatl,  returned  from  Tulii." 

The  cities  which  selected  iiim  as  tlieir  tutelary  deity 
were  named  for  that  which  he  was  supposed  to  have  ruled 
over.  Thus  we  have  Tollan  and  Tollantzinco  ("  behind 
Tollan ")  in  the  Valley  of  Mexico,  and  the  pyramid 
Cholula  was  called  "ToUan-Cholollan,"  as  well  as  many 
other  Tollans  and  Tulas  amou}^  the  Nahuatl  colonies. 

The  natives  of  the  city  of  Tula  were  (villed,  from  its 
name,  the  Tolteca,  which  simply  means  "those  who  dwell 
in  Tollan."     And  who,  let  us  ask,  were  these  Toltecs? 

Thcv  liave  hovered  about  the  dawu  of  American  history 
lon<5  enough.  To  them  have  been  attributed  not  only  the 
])rimitive  culture  of  Central  America  and  ]Mexico,  but  of 
lands  far  to  the  north,  and  even  the  earthworks  of  the  Ohio 
Valley.  It  is  time  they  were  assigned  their  proper  place, 
and  that  is  among  the  purely  fabulous  creations  of  the 
imagination,  among  the  giants  and  fairies,  the  gnomes  and 
sylphs,  and  other  such  fancied  beings  which  in  all  ages  and 
nations  the  popular  mind  has  loved  to  create. 

Toltec,  Toltecatl,'  which  in  later  days  came  to  mean  a 

^  Toltectitl,  acconlinjj;  to  Molina,  is  "oficial  do  arte  mocanica  o 
maestro,''  {Voralndario  de  la  Leiu/iia  Mexicaiia,  s.  v.).  This  is  a 
St'coudarj'  meaning.  Veitia  justly  says,  "  Toltecatl  quiere  ducir  artifice, 
lioniue  en  Thollan  ('(imcn/.aron  a  ensenar,  auntiue  a  Tliollan  llamaron 
Tula,  y  por  deeir  Toltecatl  dicen  Tuloteca"  {Llistoria,  cap.  xv). 


WHO   Wi:UE   THE  TOLTECS?  87 

skilled  craftsman  or  artidcor,  signifies,  as  I  have  said,  an 

inhabitant  of  Tollaa — of  the  (>ity  of  the  Sun — in   other 

words,  a  Child  of  Light.     Without  a  metaphor,  it  meant 

at  first  one  of  the  far  darting,  bright  shining  rays  of  the 

sun.     Not  only  docs   the  tenor  of  the  wliole  mytli  shovv 

tliis,  but  spoL'ifieally  and  clearly  the  powers  attributed  to 

the  ancient  Toltecs.     As  the  immediate  subjects  of  tlie  God 

of  Light  they  were  called  "  Tiiose  wiio  fly  the  whole  day 

without  resting,"'  and  it  was  said  of  them  that  they  had 

the  })()wer  of  reaching  instantly  even  a  very  distant  place. 

When  the  Liglit-God  himself  departs,  they  too  disa})pear, 

and  their  city  is  left  uninhabited  and  desolate. 

In  some,  and  these  I  consider  tlie  original  versions  of 

the  myth,  they  do  not  constitute  a  nation    at  all,  but  are 

merely  the  disciples  or  servants  of  (^uetzalcoatl."     Tliey 

have  all  the  traits  of  beings  of  supernatural  powers.  They 

were  astrologers  and  necromancers,   marvelous  poets  and 

philosophers,  painters  as  were  not  to  be  found  elsewhere  in 

the  world,  and  such  builders  that  for  a  thousand  leagues 

the  remains  of  their  citi(!s,  temples  and   fortresses  strewed 

the  land.     "When  it  has   happened   to  me,"  says  Father 

Duran,  "  to  ask  an  Indian  who  cut  this  pass  through  the 

^  Their  title  was  Tlatiqna  cemilhuiqne,  compounded  of  tlanqua,  to 
set  the  t(!eth.  us  with  stroiiii;  detcrminutioii,  and  ccinilhuilid,  to  run 
during  a  wiiole  day.  S.ihajjuu,  Historui,  Lib.  iii,  cap.  iii,  and  Lib. 
X,  cap.  XXIX;  compare  also  the  myth  of  Tezcatlipoca  di-guised  as  an 
old  woman  parching  corn,  the  odor  of  which  instantly  attracte<l  the 
Toltecs,  no  matter  how  far  off  they  were.  When  they  came  she  killed 
them.     Id.  Lib.  iii,  cap.  xi. 

^  "Discipulos,"  Duran,  //w^on'a,  in  Kingsborough,  vol.  viii,  p.  200. 


88 


AM KUK  AN    HEUO-M YTHS. 


mountains,  or  who  opened  that  sprini^  of  water,  or  who 
built  tiiat  old  ruin,  the  answer  was,  'The  Toltecs,  tiie  dis- 
ciples of  Pa[)a.' " ' 

They  were  tall  in  stature,  beyond  the  common  race  of 
men,  and  it  was  nothing  uncommon  for  them  to  live  hun- 
dreds of  years.  Such  was  their  energy  that  tliey  allowed 
no  lazy  person  to  live  among  them,  and  like  their  master 
they  were  skilled  in  every  art  of  life  and  virtuous  beyond 
the  power  of  mortals.  In  complexion  they  are  described 
as  light  in  hue,  as  was  their  leader,  and  as  are  usually  the 
|)ersonifications  of  light,  and  not  the  less  so  among  the 
dark  races  of  men.^ 

When  Quetzalcoatl  left  Tollan  most  of  the  Toltecs  had 
already  perished  by  the  stratagem ,  of  Tezcatli})Oca,  and 
those  that  survived  were  said  to  have  disappeared  on  his 
departure.  The  city  was  left  desolate,  and  what  became 
of  its  remaining  inhabitants  no  one  knew.  But  this  very 
uncertainty  otfcrcti  a  favorable  opj)ortunity  for  various 
nations,  some  speaking  Nahuatl  and  some  other  tongues,  to 
claim  descent  from  this  mysterious,  ancient  and  wondrous 
race. 

The  question  seems,  indee<l,  a  difficult  one.  When  the 
Light-Ciod  disappears  from  the  sky,  shorn  of  his  beams  and 
bereft  of  his  glory,  where  are  the  bright  rays,  the  darting 
gleams  of  light  which  erewhile  bathed  the  earth  in  re- 
fulgence ?     Gone,  gone,  we  know  not  whither. 

1  Il)id. 

2  For  tlu'  cliarjictor  of  tie  Toltecs  as  here  portrayed,  see  Txtlilxo- 
cliill.  lielaciones  Historicas,  and  Veitiu,  Uistoria,  passion. 


TLAPAI.LAN.  89 

The  original  home  of  tlic  ToltecH  was  naid  to  have  been 
in  Tlupalhin — the  very  same  ItucI  L:ui(l  to  which  (^iiotzal- 
ooatl  was  tabled  to  have  returned  ;  oidy  the  former  was 
distinguished  as  Old  'Plapallan — IIik!  TIapalian — as  being 
that  from  whi(!h  he  and  they  had  emerged.  Other  myths 
called  it  the  IMaee  of  Sand,  Xalac,  an  evident  reference  to 
the  sandy  sea  strand,  the  same  spot  where  it  was  said  that 
Quetzalcoatl  was  last  seen,  beyond  which  the  sun  rises  and 
below  which  he  sinks.  Thither  he  returned  when  driven 
from  Tollan,  aiid  reigned  over  his  vassals  many  years  in 
peace.' 

We  camiot  mistake  this  Tlapallau,  new  or  old.  Whether 
it  is  bathed  in  the  purple  and  gold  of  the  rising  sun  or  in 
the  crimson  and  (tarnation  of  his  setting,  it  always  was,  as 
Sahagun  tells  us,  with  all  needed  distinctness,  "the  (Mty  of 
the  Sun,"  the  homo  of  light  and  color,  whence  their  leader, 
Quetzalcoatl  liad  come,  and  whither  he  was  summone»l  t<» 
return.' 

The  origin  of  the  earthly  (iuotzalcoatl  is  variously  given  ; 

one  cycle  of  legends  narrates  his  birth   in  T'ollau  in  some 

extraordinary  manner  ;  a  second  cycle  claims  that  he  was 

not  born  in  any  country  known  to  the  Aztecs,  but  came  to 

them  as  a  stranger. 

^  "  Se  raetlo  (Quetzalcoatl)  la  tierra  adoiitro  hastu  TlapalUn  6  segun 
Otros  Huey  Xalac,  antigua  patria  de  sua  pntepasados,  en  domle  vivUt 
inuchos  iiuoa.''  Ixtlilxoeliitl,  Rrhicioues  /fisforiran,  p.  304.  in  Kings- 
borough,  vol.  IX.  Xalac,  is  from  x'lUi,  sand,  witii  the  locative  ter- 
mination.    In  Nahuatl  xalli  aquia,  to  enter  the  sand,  means  to  die. 

*  "  Dicen  que  camino  acia  el  Oriente,  y  (pie  se  fu6  a  la  ciudad  del 
Sol,  llamada  TIapalian,  y  fu6  Uamado  del  sol."     Libro.  viii,  Prologo. 


90 


AMEIIKAN    HKIJO-MYTIIH. 


Of  tlio  former  cyolo  prohjihly  one  of  tlio  ohU-st  versions 
isi  that  he  wuh  a  son  or  descendant  of  Tez('atli[)Oca  himself, 
under  his  name  Oamaxtli.  This  was  the  account  }j;iven  to 
the  :'han(!enoi'  Ramire/,'  and  it  is  said  by  Toniuemada  to 
have  been  the  canonical  (h)ctrine  tau<;lit  in  the  holy  city  of 
(.■holollan,  th(!c(!ntre  of  th(  vvorship  of  (,^uet/.alcoatl.'  It  is 
a  transparent  mctjij»hor,  and  could  be  j>arallcl('d  by  a 
hundred  similar  ex|)ressions  in  the  myths  of  other  nations. 
The  Night  brings  forth  the  Day,  the  darkness  leads  on  to 
tlie  light,  and  though  thus  standing  in  tlic  relation  of  father 
and  son,  the  struggle  between  tlieni  is  forever  continued. 

Another  myth  represents  him  as  the  immediate  son  of 
the  All-Father  Tonaca  tccutli,  under  his  title  Citlallatonac, 
the  Morning,  by  an  earth-born  maiden  in  ToUan.  In  that 
city  dwelt  three  sisters,  one  of  whom,  an  unspotted  virgin, 
was  natned  Chimaluiiui.  One  day,  as  they  were  together, 
the  god  appeared  to  them.  Chimalman's  two  sisters  were 
struck  to  death  by  fright  at  his  awful  presence,  but  upon 
her  he  breathed  the  breath  of  life,  and  straiglitway  she 
cojiceived.  The  son  she  bore  cost  her  life,  but  it  was  the 
divine  (^uetzalcoatl,  suruamed  Topillchiy  Our  Son,  and, 
from  the  year  of  his  birth,  Ce  Acatl,  One  Reed.  As  soon 
as  he  was  born  he  was  possessed  of  speech  and  reason  and 

^  Riuiiirez  du  Fucii-k'iil,  Hint,  de  las  Mexicanos,  cap.  viii. 

^  Mo nar quia  Indiana,  Lib.  vi,  cap.  xxiv.  Camaxtli  is  also  found 
in  the  form  YoamaxtU;  this  shows  that  it  is  a  compound  oi'maxtli, 
covering,  clotliinjr,  and  ca,  the  substantive  vorb,  or  in  the  latter 
instiinco, //o«///,  niglit ;  hence  it  is,  "  tliu  Mantle,"  or,  "the  garb  of 
night"  ("la  fuja  nocturna,"  Anales  del  Museo  Narional,  Tom.  ii, 
p.  363). 


THK    VIIUJIN    MOTHKIl.  91 

wisdom.  As  for  his  niotlicr,  liavin<^  perished  on  earth,  she 
was  transferred  to  th(!  heavens,  wliere  slie  was  jjjiven  the  lion- 
ored  name  ChaK'hihuit/li,  the  I'reeious  Stone  of  Saerifiee.' 

This,  also,  is  evi<h!ntly  an  ancticint  and  simph;  (l;x'H"ii  <»f 
speech  to  ex|>ress  that  the  breath  of  AFcjrnin^  ainioiinees  the 
dawn  whieli  brings  fortli  the  sun  and  disappears  in  the 
act. 

The  virgin  mother  Chinudman,  in  anotlier  kigend,  is  said 
to  have  been  brought  with  ehiUl  by  swaUowing  a  jade  or 
precious  green  stone  [chalchihuitl)  y  while  another  averred 
that  she  was  not  a  virgin,  but  the  wife  of  Camaxtli  (Tez- 
(!atlii)oea) ;'  or  again,  that  she  was  tlie  second  wife  of  that 
venerable  old  man  who  was  tlie  father  of  the  seven  sons 
from  whom  all  tribes  speaking  the  XahuatI  language,  and 
several  who  did  not  speak  it  (Otonnes,  Taraseos),  were 
descende(k*     This  latter  will  repay  analysis. 

All  through  Mexico  and  Central  Americti  this  k'gend  of 
the  Seven  Sons,  Seven  Tribes,  the  Seven  Caves  whence 
they  issued,  or  the  Seven  Cities  wher(>  they  dwelt,  con- 
stantly crops   out,     To  that  laud  the  Aztecs  referred  as 

^  Codex  Vatiranua,  liiih.  x  ;  Codex  Tdleriano-Remensis,  I't.  ii,  Lam. 
11.  The  name  is  from  c/udchihiiitl,  jade,  and  vitztli,  \\w.  thorn  u.se(l  to 
pierce  the  tongue,  ears  and  penis,  in  sacrifice.  Chinxdman^  more 
correctly,  Chimalmatl,  is  from  c/it/rtrtW/,  shield,  and  probalily,  rnatlnlin, 
green. 

^  Mendieta,  Uistoria  EdesiasUca  Indiana,  Lib.  ii,  cap.  vi. 

» Ibid. 

*  Motolinia,  Uistoria  de  Lc  Tndios  de  Nueiia  Espaila,  E^nstola 
Proemial,  p.  10.  The  first  wife  was  Ilancueitl,  from  ilantli,  old 
woman,  and  cueitl,  skirt.     (Jromara,  Conquista  de  Mejico,  p.  432. 


02 


AMKIUrAN    m.Ilo-MYTIlS. 


their  tortncr  (l\v»'IIin<;-  pljico.  It  Wiis  lociitcd  at  hoiiu;  in- 
tlctinitc  tlistiinci!  to  tin;  north  or  northwest — in  the  same 
direction  lis  Tolhin.  'I'ho  name  of  that  hind  was  Mi;;nili- 
cant.  It  was  ealieil  the  White  or  Hri<;ht  Land,  A'Jfan.^ 
In  its  midst  wan  Hitnated  ^iie  mountain  or  hill  (olhuacan 
the  Divine,  Ttocul/uuicm.^  In  the  base  of  this  hill  were 
tiic  Seven  Caverns,  Ckicnmoztoc,  whenee  the  seven  triluis 
with  their  respeetivi;  ji!;ods  had  issued,  tliose  ^«)ds  includ- 
ing QuetzalcoatI,  Huitzilopochtli  and  tlie  Tezcatlipoeas. 
Th  re  continued  to  live  their  mother,  awaiting  their  return. 
The  lord  oi  this  land  and  the  father  of  the  seven  sons  is 
variously  iind  indistinctly  named.  Oiu;  legend  calls  hiui 
the  VV^hite  Ser|)ent  of  the  Clouds,  or  the  White  ( "loud  Twin, 
Jztac  Mixcoatt:'  Whoever  he  was  we  can  hiu-dly  mistake 
the  mountain  in  which  or  upon  which  he  dwelt.  Colliud- 
can  means  the  bent  or  (uirved  mountain.  It  is  none  othei- 
than  the  Hill  of  J  leaven,  curving  down  on  all  sides  to  the 
horizon;  upoti  it  in  all  times  have  dwelt  the  gods,  and  from 

•  Tlie  (loriviitiou  of  Aztlan  from  aztntl,  a  hcnm,  lias  htMn  rnjectod  by 
Buscliiuaim  and  tlie  best  Aztuc  scholars.  It  is  from  tho  saiiu^  root  as 
izfitc,  white,  witli  tho  local  ciiiliiij,'  flan,  aivl  iiicaiis  the  White  or  IJright 
jjaiul.  S(^e  the  suhjec-t  diaeiisst'd  in  IJuschiuann,  Uaber  die  Alzek- 
iav.hea  Orlsanmen.  p.  612,  unci  recently  by  Seilor  Orozco  y  Berru,  in 
Analen  del  Museo  Xacional,  Tom.  ii,  p.  66. 

^  Colhuucan,  is  alocativi-  form.  It  is  usually  derived  from  cnlna,  to 
curve,  to  round.  Father  Duran  says  it  is  another  name  for  A/.tlan  : 
"  E.stas  cuevas  son  en  Teocnlacan,  que  por  otro  noinhrt'.  se  llama 
Aztlan."     Illstoria  de  Ins  ladioa  de  Nueca  Expaita,  ijili.  i,  cap.  i. 

Ten  is  from  tcofl,  ^^od,  deity.  The  description  in  the  ttvvt  of  the 
relations  of  land  and  water  in  this  mythical  land,  is  also  from  Uuran's 
work. 

*  Mendieta,  Ilistoria  Edesiasfica  Indiana,  Lib.  ii,  cap.  xxxiii. 


tOLlILAlAN.  93 

it  tlicy  liiivo  come  to  aid  the;  rnon  tlioy  fiivor.  Alwolutely 
tlio  8atne  immc  wjw  iipplic*!  \iy  the  Clioctaws  to  tlie  myth- 
ical hill  from  which  they  «iy  their  ancestors  first  emerj^ed 
into  the  lin;ht  <»l"  day.  They  call  it  Naur'  Waii/nh,  the 
Ik'iit  or  Curved  Hill.'  Sm-h  identity  of  metaphorical  ex- 
|>ressioii  leaves  littlc!  room  lor  discu!*sioii. 

If  it  did,  the  other  myths  which  surround  the  myijtie 
mountain  would  seem  to  clear  up  doui)t.  Colhuacaii,  we 
are  informed,  continued  to  be  the  residence  of  the  great 
Mother  of  the  Gods.  On  it  she  dwelt,  awaiting  their  re- 
turn from  earth.  No  one  can  entirely  climb  the  mountain, 
for  from  its  middle  distance  to  the  summit  it  is  of  fine  and 
slippery  sand  ;  but  it  has  this  magical  virtue,  that  who- 
<'ver  ascends  it,  however  old  he  is,  grows  young  again,  in 
proportion  as  he  mounts,  and  is  thus  restored  to  pristine 
vigor.  The  happy  dwellers  around  it  have,  however,  no 
need  of  its  youth  restoring  jjower  ;  for  in  that  lan<l  no  one 
grows  old,  nor  knows  the  outrage  of  years.^ 

When  Quetzalcoatl,  therefore,  was  alleged  to  be  the  son 
of  the  Lord  of  the  Seven  Caves,  it  was  nothing  more  than 
a  variation  of  the  legend  that  gave  him  out  as  the  son  of 
the  Lord  of  the  High  Heavens.  They  both  mean  the  same 
thing.  Chimalman,  who  appears  in  both  myths  as  his 
mother,    binds    the    two    together,    and    stamps    them    as 

1  See  my  work.  The  Myths  of  the  New  World,  p.  242. 

-  "  Fill  ostn  tierni  miiica  onvejeceii  los  hombrcH.  *  *  *  Hste 
coiro  tieiie  estiv  virtiid,  (jue  el  que  yu  viejo  se  quiere  remozar,  subc 
hasta  clonde'  le  parece,  y  vuelvi;  de  la  cdad  iiuu  quiere."  Duruii,  in 
Kingsborough,  Vol,  viii,  \k  201. 


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94 


amp:rtcax  hero-myths. 


identical,  wliilo  Mixcoiitl  is  only  another  name  for 
Tezeatlipoea. 

Such  an  interpretation,  if  correct,  would  lead  to  the  dis- 
missal from  liistory  of  the  wliolc  story  of  the  Seven  Cities 
or  Caves,  and  the  pretended  migration  from  them.  In 
fact,  the  re[)eated  endeavors  of  the  chroniclers  to  aasign  a 
location  to  these  fabidous  residences,  have  led  to  no  result 
other  than  most  admired  disorder  and  confusion.  It  is  as 
vain  to  seek  their  whereabouts,  as  it  is  that  of  the  garden 
of  Eden  or  the  Isle  of  Avalon.  They  have  not,  and  never 
had  a  place  on  this  sublunary  sphere,  but  belong  in  that 
ethereal  world  which  the  fancy  creates  and  the  imagina- 
tion i)aints. 

A  more  prosaic  account  than  any  of  the  above,  is  given 
by  *he  historian,  Alva  Ixtilxochitl,  so  prosaic  that  it  is 
possible  that  it  has  some  grains  of  actual  fact  in  if.'  He 
tells  us  that  a  Xing  of  Tollan,  Tecpancaltzin,  fell  in  love 
with  tiie  daughter  of  one  of  his  subjects,  a  maiden  by  name 
Xochitl,  the  Rose.  Her  father  was  the  first  to  collect 
iioney  from  the  maguey  plant,  and  on  pretence  of  buying 
thij,  delicacy  the  king  often  sent  for  Xochitl.  He  accom- 
plished her  seduction,  and  hid  her  in  a  rose  garden  on  a 
mountain,  where  she  gave  birth  to  an  infant  son,  to  the  great 
anger  of  the  father.  Coasting  the  horoscope  of  the  infant, 
the  court  astrologer  found  all  the  signs  that  he  should  be 
the  last  King  of  Tollan,  and  should  witness  the  destruction 

^  Ixtlilxochitl,  lielacionen  IJistoricas,  p.  330,  in  Kingsboruugh, 
Vol.  IX. 


THE   I108E   GARDEN'   f)F   THE   GODS. 


95 


of  tlie  Toltec  monarchy.  He  was  named  Meconelzin,  the 
Son  of  the  Mtiguoy,  and  in  due  lime  became  icing,  and  tlie 
pv(i<liction  was  accomj)lislie(l.' 

In  several  points,  however,  this  seemingly  historic  nar- 
rative has  a  suspicious  resemblance  to  a  genuine  myth  pre- 
served to  us  in  a  certain  Aztec  manuscript  known  as  the 
Codex  Tellei'lano-Reinensis.  This  document  tells  how 
Quetzalcoatl,  Tezcatlipoca  and  their  brethren  wero  at  first 
gods,  and  dwelt  as  stars  in  the  heavens.  They  passed  their 
time  in  Paradise,  in  a  Rose  Garden,  Xochlt/ycacan  ("  where 
the  roses  are  lifted  up  ");  but  on  a  time  they  began  pluck- 
ing the  roses  from  the  great  Rose  tree  in  the  centre  of  the 
garden,  and  Tonaca-tecutli,  in  his  anger  at  their  action, 
hurled  them  to  the  earth,  where  they  lived  as  mortals. 

The  signidcance  of  tliis  myth,  as  ap[)lied  to  the  daily  de- 
scent of  sun  and  stars  from  the  zenith  to  the  horizon,  is  too 
obvious  to  need  special  comment ;  and  the  coincidences  of 
the  rose  garden  on  the  ij.  .  ^-tain  (in  the  one  instance  the 
Hill  of  Heaven,  in  the  other  a  supposed  terrestrial  eleva- 
tion) from  which  Quetzalcoatl  issues,  and  the  anger  of  the 
parent,  seem  to  indicate  that  the  supposed  historical  relation 
of  Ixtlilxochitl  is  but  a  myth  dressed  in  historic  garb. 

The  second  cycle  of  legends  disclaimed  any  miraculous 
parentage  for  the  liero  of  Tollan.     Las  Casas  narrates  his 

^  III  the  work  of  Ramirez  de  Fiieii-leul  (cap.  viii),  Teciitlipoca  is 
said  to  hiive  been  the  discoverer  of  pidque,  the  iiitoxieating  wine 
of  the  Maguey.  In  Mcztitlun  he  was  associated  witli  the  gods  of  this 
beverage  and  of  drunkenness.  Hence  it  is  probable  that  the  name 
Meconelzin  applied  to  Quetzalcoatl  in  this  myth  meant  to  convey  that 
he  was  the  son  of  Tezcatlipoca. 


96 


AMERICAN   HERO  MYTHS. 


arrival  from  the  East,  from  some  part  of  Yiieatan,  he 
thinks,  with  a  few  followers,'  a  tradition  whieh  is  also 
repeated  with  definitiveness  by  the  native  historian,  Alva 
Jxtlilxochitl,  but  leaving  the  locality  uncertain.'  The 
historian,  Veytia,  on  the  other  hand,  describes  him  as 
arriving  from  the  North,  a  full  grown  man,  tall  of  stature, 
white  of  skin,  ai'd  full-bearded,  barefooted  and  bareheaded, 
clotheil  in  a  long  white  robe  strewn  with  red  crosses,  and 
carrying  a  staff  in  his  hand.^ 

Whatever  the  origin  of  Quetzalcoatl,  whether  the  child 
of  a  miraculous  conception,  or  whether  as  an  adult  stranger 
he  came  from  some  far-off  land,  all  accounts  agree  as  to  the 
greatness  and  purity  of  his  character,  and  the  magnificence 
of  Tollan  under  his  reign.  His  temple  was  divided  into  four 
apartments,  one  toward  the  East,  yellow  with  gold ;  one 
toward  the  West,  blue  with  turquoise  and  jade  ;  one  toward 
the  South,  white  wit':  pearls  and  shells,  and  one  toward 
the  North,  red  with  bloodstones;  thus  symbolizing  the 
four  cardinal  points  and  four  quarters  of  the  world  over 
which  the  light  holds  sway.* 

'  Torquemada,  Mnnarquia  Indiana,  Lil).  vi,  cap.  xxiv.  This  was 
apparently  the  canonical  doctrine  in  Cholula.  Mendieta  says :  "El 
dios  ()  idolo  do  Cholula,  ilaniado  Quetzalcoatl,  ftie  el  mas  celebrado  y 
tenido  por  mejor  y  mas  diguo  sobre  los  otro  dioses,  segun  la  reputa- 
eioii  Cm  todos.  E«te,  segun  sus  historias  (aunrjue  algunos  digau  (pie 
de  Tula)  vino  de  las  partes  de  Yucatan  {\  la  ciudad  de  Cholula."  His- 
toria  Eclesiastica  Indiana,  Lib.  ii,  cj';\  x. 

^  Ilistoria  Chichimeca,  cap.  i. 

^  Historia,  cap.  xv. 

*  Sahagun,  Lib.  ix,  cap.  xxix. 


THE   BATH    OF   QUETZALCOATL. 


97 


Throiij^li  the  midst  of  Tolhin  flowed  a  great  river,  and 
upon  or  over  this  river  was  tlie  house  of  (^iietznleoatl. 
Every  nigiit  at  midnight  he  descended  into  this  river  to 
bathe,  and  the  place  of  his  bath  was  called,  In  the  I*i  "nted 
Vase,  or,  In  the  Precious  Waters.  For  the  Orb  of  Light 
dips  nightly  into  the  waters  of  the  World  Stream,  and  the 
painted  clouds  of  tlie  sun-setting  surround  the  spot  of  his 
ablutions. 

I  have  said  that  the  histor}'  of  Quetzalcoatl  in  Tollan  is 
but  a  contiiniation  of  the  conflict  of  the  two  primal  brother 
gods.  It  is  still  the  implacable  Tezcatlipoca  who  pursues 
and  finally  conquers  him.  But  there  is  this  significant 
difference,  that  whereas  in  the  elemrintal  warfare  portrayed 
in  the  old^  ■  mvth  mutual  violence  and  alternate  destruction 
prevail,  in  all  these  later  myths  QuetzalcoatI  makes  no 
effort  at  defence,  scarcely  remonstrates,  but  accepts  his 
defeat  as  a  decree  of  Fate  which  it  is  vain  to  resist.  He 
sees  his  people  fall  about  him,  and  the  beautiful  city 
sink  into  destruction,  but  he  knows  it  is  the  hand  of 
Destiny,  and  prepares  himself  to  meet  the  inevitable  with 
what  stoicism  and  dignity  he  may. 

^  The  name  of  the  batli  of  QuetzalcoatI  is  variously  given  as  Xial- 
pnyan,  from  xicalli,  vasos  made  from  gourds,  and  poyau,  to  paint 
(Sahagun,  Lib.  iii,  cjp.  ■  ) ;  Chalchiukapaii,  from  all,  waU'vpaii,  in, 
and  chulchiiiitl,  precious,  brilliant,  the  jade  stone  (id,,  Lib.  X,  cap. 
xxix) ;  and  Atecpanamochco,  from  atl,  water,  terpaii,  royal,  amochtli, 
any  shining  white  metal,  as  tin,  and  the  locative  co,  hence,  In  the 
Shining  lloyal  Water  {Anales  de  Cuauhtittun,  [).  21),  These  nanu's 
are  interesting  as  illustrating  the  halo  of  symbolism  which  surrounded 
the  history  of  the  Light-God. 


98  AMKRICAN    HERO-MYTHS. 

The  ono  is  the  (iiieucliiiig  of  tlio  lij^ljt  by  the  darkness  of 
tlic  tempest  and  the  niglit,  represented  as  a  struggle ;  in  the 
other  it  is  thegra(hial  and  cahn  but  certain  and  unavoidable 
extinction  of  the  sun  as  it  noiselessly  sinks  to  the  western 
horizon. 

The  story  of  the  subtlety  of  Tezcatlipoea  is  variously 
told.  In  what  may  well  be  its  oldest  and  simplest  version 
it  is  said  that  in  his  form  as  Camaxtli  he  caught  a  deer 
with  two  heads,  which,  so  long  as  he  kcjit  it,  secured  him 
luck  in  war  ;  but  falling  in  with  one  of  five  goddesses  lie 
had  created,  he  begat  a  son,  and  through  this  act  he  lost 
his  good  fortune.  The  son  was  (iuetzalcoi\tl,  surnamed  Ce 
Acatl,  and  lie  became  Lord  of  Tollan,  and  a  famous 
warrior.  For  many  years  h»!  ruled  the  city,  and  at  last 
began  to  build  a  very  great  temple.  While  engaged  in  its 
construction  Tezcatlipoea  came  to  him  one  day  and  told  him 
that  toward  Honduras,  in  a  place  called  TIaj)allaii,  a  house 
was  ready  for  him,  and  he  must  (juit  Tollan  and  go  there  to 
live  and  die.  Quetzalcoatl  replied  that  the  heavens  and  stars 
had  already  warned  lam  tliat  after  four  years  he  must  go 
hence,  and  that  he  would  obey.  The  time  past,  he  took 
with  him  all  the  inhabitants  of  Tula,  and  some  he  left  in 
Cholula,  from  whom  its  inhabitants  are  descended,  and 
some  he  placed  in  the  province  of  Cuzcatan,  and  others  in 
Cempoal,  and  at  last  he  reached  Tlapallan,  and  on  the 
very  day  he  arrived  there,  he  fell  sick  and  died.  As  for 
Tula,  it  remained  without  an  inhabitant  for  nine  years.' 

^  Riunirez  de  Fuen-leal,  Ilistoria  de  los  Mcxicaiios  por  sus  Finturas, 
cup.  vm. 


THE   FATE  OF  (iUKT/ALCOATL. 


99 


A  more  minute  account  is  given  by  the  author  of  the 
Annaln  of  Cuauhtithm,  a  work  written  at  an  early  date,  in 
the  Aztec  tonjiue.  lie  assures  his  readers  that  his  narrative 
of  tli(se  |)articidar  events  is  niinut(!ly  and  accurately 
recorded  from  the  oldest  and  most  authentic  traditions. 
It  is  this  : — 

When  those  opposed  to  Quetzalcoatl  did  not  succeed  in 
their  designs,  they  summoned  to  their  aid  a  demon  or 
sorcerer,  by  name  Tc/A'atlipoca,  and  his  assistants,  lie 
said  :  "  We  will  give  him  a  drink  to  dull  his  reason,  and 
will  show  him  his  own  face  in  a  mirror,  and  surely  he  will 
be  lost."  Then  Tezcatlipoca  brewed  an  intoxicating 
beverage,  the  imlqne,  from  the  maguey,  and  taking  a  mirror 
he  wrap))ed  it  in  u  rabbit  skin,  and  went  to  the  house  of 
Q'letzalcoatl. 

"  Go  tell  your  master,"  he  said  to  the  servants,  "  that  I 
have  come  to  show  him  his  own  flesh." 

"  What  is  this?"  said  (Quetzalcoatl,  when  the  message  was 
delivered.  ''What  docs  he  call  my  own  flesh?  Go  and 
ask  him." 

But  Tezcatlipoca  refused.  "  I  have  not  come  to  see  you, 
but  your  master,"  he  said  to  the  servants.  Then  he  was 
admitted,  and  \^,V;:tzalcoail^^ld':f-!  *.•*•  •*•  J   ;"," 

"  Welcome,  youth,'  yoa  "-have  ti.'0iri::fl«gi['»yc«pself  much. 
Whence  eonu;  yoti? ''.Wliat  is  tMs,  pjfr;  flesjfi^  that  you 
would  show  me  ?" 

"  My  Lord  and  Priest,"  replied  the  youth,  "I  come  from 
the  mountain-side  of  Nonoalco.     Look,  now,  at  your  flesh  ; 


100  AMKIIKUN    HKFtO-MYTIIS. 

know  yourself;  soc  yourself  us  you  arc  seen  of  otiicrs;"  and 
with  that  he  liandcd  him  the  mirror. 

As  soon  as  (^uetzalccatl  saw  his  face  in  the  mirror  lie 
oxehiimed : — 

"■  How  is  it  possible  my  subjects  can  look  on  me  without 
affrifijht?  Well  might  they  Heo  from  me.  ITow  can  a  num 
remain  amonj^  them  filled  as  I  am  with  foul  sores,  his  face 
wrinkled  and  his  aspect  loathsome?  [  shall  be  seen  no 
more;  I  shall  no  longer  frighten  my  people." 

Then  Tezcatlipoca  went  away  to  take  counsel,  and  return- 
ing, said: — 

"My  lord  and  master,  use  the  skill  of  your  servant.  I 
have  come  to  console  you.  Go  forth  to  your  people.  1 
will  conceal  your  defects  by  art." 

"Do  what  you  please,"  replied  (iuetzalcoatl.  "  1  will 
see  what  my  fate  is  to  be." 

Tezcatlipoca  painted  his  cheeks  green  and  dyed  his  lips 
red.  The  forehead  he  colored  yellow,  and  taking  feathers 
of  t'le  quechol  bird,  he  arranged  them  as  a  beard.  Quetzal- 
coatl  surveyed  himself  in  the  mirror,  and  rejoiced  at  his 
appearance,  and  forthwith  sallied  forth  to  see  his  people. 

Tezcatlipoca  withdrew  to  concoct  another  scheme  of  dis- 
grace. With  rhIs'Uttei/danc.'i  he"  took  »t  jtiie,  strong  pulque 
which  he  htui  brewed-,  and  cauic  a'gitih  co  tiie  palace  of  the 
Lord  of  Tql'laif  'I'hey  were  r«fused'!;iI'.lMiittatK!e  and  asked 
their  country.  They  replied  that  they  were  from  the 
Mountain  of  the  Holy  Priest,  from  the  Hill  of  Tollan. 
When  Quetzalcoatl   heard  this,  he   ordered  them   to   be 


THE   TEMPTATION. 


101 


admitted,  and  asked  their  business.  Tliey  offered  him  the 
puhj,^e,  but  he  refused,  saying  tiiat  he  was  siek,  and,  more* 
over,  tliat  it  would  weaken  his  judf^meut  and  mij^ht  cause 
liis  death.  They  urged  liim  to  dip  but  the  tip  of  his  finger 
in  it  to  taste  it ;  he  complied,  but  even  so  little  of  tiie  magic 
liquor  overthrew  his  self  control,  and  taking  the  bowl  he 
quaffed  a  full  draught  nnd  was  drunk.  Then  these  per- 
verse men  ridiculed  him,  and  cried  out : — 

"You  feel  finely  now,  my  son;  sing  us  a  song;  sing, 
worthy  priest." 

Thcreuj)()n  Quetzalcoatl  began  to  sing,  as  follows: — 

"My  jiretty  house,  my  coral  house, 
1  rail  it  Zaciian  hy  luiitie ; 
And  luu.st  [  leave  it,  do  you  Sfiy? 

Oh  ray,  oh  ifie,  and  ah  for  shame."  ^ 

As  the  fumes  of  the  liquor  still  further  disordered  his 
rejison,  he  called  his  attendants  and  ba<le  them  hasten  to 
his  sister  (iujtzalpctlatl,  who  dwelt  on  the  Mountain 
Nonoalco,  and  bring  her,  that  she  too  might  tf  ste  the  divine 
liquor.     The  attendants  hurried  off  and  said  to  his  sister : — 

"  Noble  lady,  we  have  come  for  you.  The  high  priest 
Quetzalcoatl  awaits  you.  It  is  his  wish  that  you  come  and 
live  Avith  him." 

^  The  original  is — 


Literally — 


Quetzal,  quetzal,  no  calli, 
Zacuan,  no  calliu  tapach 

No  callin  nic  yarahua/. 

An  ,va,  an  ya,  an  quilniach. 

Hi'autiful,  beautiful  (ih)  my  house 
Zac  iiau,  my  Iiouhc  of  coral ; 
My  li()\isi',  I  must  leave  it. 
Alas,  alas,  they  guy. 


Zacuan,  instead  of  beiny;  a  proper  name,  may  mean  a  rich  yellow 
feather  from  tlie  bird  called  zacuantototl. 


102 


AMHUICAN    HKKO-MVTirS. 


She  instantly  oboyod    and   wont  with  them.     On    hor 

arrival  (^iict/alcoatl  seatiicl  hur  hcsido  him  and  gave  her  to 

drink   of  (he  magical  |)nl([ne.     IminiMliatcly  she  felt  its 

influence,  and    (^iietzaleoatl    began    to   .sing,    in    drnidvcn 

fashion — 

'*  Sistor  mine,  beloved  inino, 
QiKitziil — prtliitl — t/.'m, 
Come  with  me,  ilriiik  with  me, 
'Tia  no  sin,  Hin,  sin." 

Soon  thev  were  so  drunken  that  all  reason  was  forgotten  ; 
they  said  no  prayers,  they  went  not  to  the  hath,  and  they 
sank  asleep  on  the  Hoor.' 

Sad,  indeed,  was  (|uetzaleoatl  the  next  morning. 

"  1  have  sinned,"  he  said  ;  "  the  stain  on  my  name  can 
never  be  erased.  I  am  not  fit  to  rule  this  people.  Let  them 
build  for  me  a  habitation  deep  und  •  •  ground  ;  let  them  bury 
my  bright  treasures  in  the  earth ;  let  them  throw  the 
gleaming  gold  and  shining  s'^oues  into  the  holy  fountain 
where  I  take  my  daily  bath." 

All  this  was  done,  and  (^uetzalcoatl  spent  four  days  in 

*  Tt  is  not  cli'iir,  at  h'ast  in  the  tnm.shitions,  whctlier  th(^  m3-th 
intimates  an  incestuous  rehition  between  (iuetzalcoatl  and  his  sis- 
ter. In  the  song  he  calls  her  "  Nohueltiuh,"  which  means,  strict!)', 
"  My  elder  sister;"  but  Mendoza  translates  it  "  Qiieri<la  esposa  mia." 
Qnetzalpdlatl  means  ''  the  Beautiful  Carpet,"  petlatt  being  the  rug  or 
mat  used  on  lloors,  etc.  This  would  be  a  most  appropriatt;  figure  of 
speech  to  describe  a  rich  tropical  landscape,  "  carpeted  with  ilowers," 
as  we  say  ;  and  as  the  earth  is,  in  jiriraitive  cosmogony,  obler  than  the 
sun,  I  suspect  that  this  story  of  Quetzaleoatl  and  his  sister  refers  to 
the  sun  sinking  fr(uu  heaven,  seemingly,  into  the  earth.  "  Los  Na- 
hoas,"  remarks  Chavero,  "figuraban  hi  tierra  en  forma  de  un  cua- 
drilatero  dividido  en  pequeuos  quatros,  lo  que  semijaba  una  estera, 
petlatV'  {Aiiales  del  Museo  Nacional,  Tom.  ii,  p.  248). 


<iVET'A\lA'.0\TI.   VANtiUIHlIKP. 


103 


his  nii(lor«j;n)Uii(l  tomb.  Wlioii  ho  ciuno  fortli  lie  wept  luul 
told  his  tollowcrs  that  the  time  had  eome  for  him  tixh'jmrt 
for 'I'lapnilaii,  th(!  \lvd  Lund,  Tlillan,  the  Dark  I/md,  and 
Tiatlaliaii,  the  Fire  liand,  all  namcw  of  one  h)eality. 

He  j()iirneye<l  ea.stwani  nntil  he  caine  to  a  jilace  wiiere 
th(!  sky,  and  land,  and  water  nie^it  toj^t^ther.'  Tlii're  his 
attendants  hnilt  a  funeral  pile,  and  he  threw  hims(;lf  into 
the  flames.  As  his  hody  burned  his  heart  rose  to  heaven, 
and  after  four  <lays  became  the  planet  Venus.^ 

That  there  is  a  profound  moral  signilieanee  in  this  fiction 
all  will  sec ;  but  I  um  of  opinion  that  it  is  accidental  and  ad- 
ventitious. The  means  that  Tezcatlipoca  employs  to  remove 
(^uetzalcoatl  refer  to  the  two  events  that  mark  the  decline 
of  day.  The  sun  is  nrflected  by  a  lonji;  lane  of  beams  in 
the  surfiuie  waters  of  lake  or  sea ;  it  loses  the  strength 
of  its  rays  and  faMs  in  vigor;  while  the  eveninj^  mists,  the 
dampness  of  a|)proachinj>;  dewfall,and  the  gatherinj^  (blonds 
obscure  its  power  and  foretell  the  extinction  which  will 
soon  enj^ulf  the  brijjjht  luminary.  As  (^uetzalcoatl  cast  his 
shininjji;  <;old  and  |)recious  stones  into  the  water  whore  he 
took  his  nijj^htly  bath,  or  buried  them  in  umlerground  hid- 
ing i)laces,  so  the  sun  conceals  his  glories  under  the  waters, 
or  in  the  distant  hills,  into  which  he  seems  to  sink.     As  he 

^  Dt'sijrnatcfl  in  tlic  Aztcr  oriifiiial  hy  tlio  iiamc  Tcodjuin  Ilhuica- 
atenco,  from  teotl,  iliviiu!,  atl,  water,  ;>«/«,  in  or  near,  ilhuicdc,  lieaveii, 
alenco,  the  waterside:  "Near  the  divine  water,  where  the  sky  meets 
the  strand." 

'■'  The  whoh;  of  this  account  is  from  the  Anales  de  CaauhtUlan,  pp. 
lG-22. 


104  AMKIIICAX   HEKO-MYTHS. 

(lisappcara  at  eertuin  HeasoiiH,  the  Star  of  Kv(!nintr  sliines 
l)rij;litly  iortli  amid  tlu;  liii^roriiig  and  fading  ray.s,  riHing, 
a8  it  were,  froia  the  dying  tiros  of  the  sunset. 

To  this  it  may  be  ohjeete<l  that  tlie  legend  makes  (^iiet- 
zalcoatl  joiiii.ey  toward  the  East,  and  not  toward  the  sunset. 
The  exphmation  of  tliis  apparent  contradietion  is  easy. 
The  Aztec  Ha<!,'('s  had  at  somu;  time  propoimded  to  them- 
selves the  (pu'stion  of  how  the  sun,  which  seems  to  set  in  the 
West,  can  rise  the  next  morning  in  the  East?  Mungo  ParUe 
tells  us  that  when  he  asked  the  desert  Arabs  this  conundrum, 
they  repli'jd  that  the  inquiry  was  frivolous  and  (;hildish,  as 
being  wholly  beyond  the  oapacitien  of  the  human  mind. 
The  Aztecs  did  not  think  so,  and  had  framed  a  definite 
theory  which  overcame  the  dilHculty.  It  was  that,  in  fact, 
the  sun  only  advances  to  the  zenit'',  and  then  nsturns  to 
the  East,  from  whence  it  started.  What  we  seem  to  see  as 
the  sun  between  the  zenith  and  the  western  horizon  is,  in 
reality,  not  the  orb  itself,  but  only  its  briffhtness,  one  of  its 
accidents,  not  its  substance,  to  use  the  terms  of  metaphysics. 
Hence  to  the  Aztec  astronomer  and  sage,  the  house  of  the 
8U1J  is  always  toward  the  East.' 

We  need  not  have  recourse  even  to  this  explanation.  The 
sun,  indeed,  disappears  in  the  West;  but  liis  journey  must 
necessarily  be  to  the  East,  for  it  is  from  that  point  that  he 
always  comes  forth  each  morning.  The  Light-God  must 
necessarily  daily  return  to  the  place  whence  he  started. 

The  symbols  of  the  mirror  and  the  mystic  drink  are  per- 
^  Ramirtz  de  Fuen-leal,  llisiuria,  cap.  xx,  ]>.  102. 


THK    MAdIC    MlUltOU. 


105 


fectly  fatniliar  in  Aryan  .siin-niytliH.  The  l)OHt  known  of 
the  Htorios  rcf'orrinjj;  tt»  tlic  fornuT  is  tho  tranrtparent  talc  of 
Narcisriiis  forced  by  Neinesiss  to  fall  in  love  with  his  own 
imago  reflected  in  the  waters,  and  to  pine  away  through  un- 
Hut'sfied  longing;  or,  as  Pansanias  tells  the  story,  having 
lost  liis  twin  sister  (th(!  morning  twilight),  he  wasted  his  life 
in  noting  tlu;  likeness  of  liia  own  features  to  those  of  his 
beloved  who  had  passed  away.  "  The  sun,  as  he  looks 
down  upon  his  own  face  reflected  in  a  lake  or  sea,  siidts  or 
dies  at  last,  still  gazing  on  it."' 

Some  la^or  writer*:  "ly  that  the  drink  which  Quetzalcoatl 
quaffed  was  to  confer  immortality.  This  is  not  stated  in 
the  earliest  versions  of  the  myth.  The  beverage  is  health- 
giving  and  intoxicating,  and  excites  the  desire  to  seek 
TIapallan,  but  not  more.  It  does  not,  as  the  Soma  of  the 
Vedas,  endow  with  unending  life. 

Nevertheless,  there  is  another  myth  which  countenances 
this  view  and  explains  it.  It  was  told  in  the  province  of 
Meztitlan,  a  mount  ous  country  to  the  northwest  of  the 
province  of  Vera  Cruz.  Its  inhabitants  s|)oke  the  Nahuatl 
tongue,  but  were  never  subject  to  the  Montezumas.  Their 
chief  god  was  Tezcatlipoca,  and  it  was  said  of  him  that  on 
one  occasion  he  slew  Ometochtli  (Two  Rabbits),  the  god  of 
wine,  at  the  latter's  own  request,  he  believing  thai  he  thus 
would  be  rendered  immortal,  and  that  all  others  who  drank 
of  the  beverage  he  presided  over  would  die.  His  death, 
they  added,  was  indeed  like  the  stupor  of  a  drunkard,  who, 

^  Sir  George  A.  Cox,  The  Science  of  MytJwlogy  and  Folk  Lore,  p.  96. 


106  AMEFirAN    (IKIIO-MYTHS. 

at'tor  his  lethargy  has  pussod,  i'is(s  lioulthy  and  well.  lu 
this  sense  of  ranewinjj;  life  after  death,  he  presided  over  the 
nativ(!  calendar,  the  count  of  years  hejiinniivx  with  Tochtli, 
tiie  Rabbit.'  Thus  we  see  that  this  is  a  myth  of  the  return- 
ing sejisons,  and  of  nature  wakin<j;to  life  aj2;iiin  after  the  cold 
months  Uhhered  in  by  the  chill  rains  of  the  late  autumn. 
The  principle  of  fertility  is  alone  ix^rennial,  while  each 
individual  must  perish  and  die.  The  God  of  Wine  i'l 
Mexico,  as  in  Greece,  is  one  with  the  mysterious  force  of 
reproduction. 

No  writer  has  preserved  such  nuinerous  traditions  about 
the  tri(^ks  of  Te/catlipoca  in  Tollan,  as  Father  Suhagun. 
They  are,  no  doubt,  almost  verbally  reported  as  he  was 
told  them,  and  as  he  wrote  his  history  first  in  the  Aztec 
tongue,  they  preserve  all  the  quaintness  of  the  original 
tales.  Some  of  them  appear  to  be  idle  amplifications  of 
story  teiVrs,  while  others  are  transparent  myths.  1  shall 
translate  a  few  of  them  quite  literally,  beginning  with  that 
of  the  mystic  beverage. 

The  time  '^ame  for  the  lu(;k  of  Quetzalcoatl  and  the 
Toltets  to  end;  for  there  appeared  against  them  three  sor- 
cerers, named  Vitzilopochtli,  Titlacauan  and  Tlaeauepan,^ 
who  practiced  many  vilbnies  in  the  city  of  Tullan.     Titla- 

^  Gabriel  ile  Cliavos,  Relaeion  de  la  Provinrda  de  Meztitlan,  15')6, 
in  the  Coledon  de  Docuitientus  Ineditos  del  Archioo  de  Indias, 
Tom.  IV,  p.  580. 

'^  Titlacauan  was  the  comnioii  name  of  Tezcatlipoca.  The  three 
sorcerers  were  reallj  Quetzalcoatl' s  three  brothers,  rejireser.ting  the 
three  other  cardinal  points. 


THE   WILES   OF   TEZCATMPOf'A. 


107 


caiian  bo<ifan  tliein,  assiiniinn;  the  «lis<xui8e  of*  an  old  man 
of  small  stature  and  white  hairs.  AV^itli  this  ii>^[\\\>  he 
approached  the  palace  of  (iuetzalcoatl  and  said  to  the  ser- 
vants:— 

"  I  wish  to  see  tiie  Kino-  imd  speaU  to  him." 

'*  Away  with  you,  old  man  ;"  said  the  servants.  "  You 
cannot  see  him.  He  is  siek.  Yon  would  only  annoy 
him." 

"  I  must  see  him,"  answered  the  old  man. 

The  servants  said,  "  Wait,"  and  <^oin<i|;  in,  they  told 
Quetzalcoatl  that  an  old  man  wished  to  see  him,  addinji;, 
"  Sire,  we  ])ut  him  out  in  vain  ;  he  refuses  to  leave,  and 
says  that  he  absolutely  must  see  you."  (Quetzalcoatl 
answered  : — 

"  Let  him  in.  I  have  been  waiting-  his  coming  for  a  long 
time." 

They  admitted  the  old  man  and  he  entered  the  apartment 
of  Quetzalcoatl,  and  said  to  him  : — 

"  My  lord  and  son,  how  are  you  ?  I  have  with  nie  a 
medicine  for  you  to  driidc." 

"  You  are  welcome,  old  man,"  replied  Quetzalcoatl.  "1 
liave  been  looking  for  your  arrival  for  many  days." 

"  Tell  me  how  you  are,"  asked  the  t)ld  man.  "  How  is 
your  body  and  your  health  ?" 

"I  am  very  ill,"  answered  Quetzalcoatl.  "My  whole 
body  pains  me, audi  cannot  move  my  hands  or  feet." 

Then  the  old  man  said  : — 

"  Sire,  look  at  this  me<licine  wdiich  I  bring  you.     It  is 


108  AMERICAN    HERO-MYTHS. 

good  and  lioalthf'ul,  and  intoxicjitcs  liirn  who  drinks  it. 
If  you  will  drink  it,  it  will  intoxicate  yon,  it  will  heal 
yon,  it  will  soothe  your  heart,  it  will  prepare  you  for  the 
labors  and  fatigues  of  death,  or  of  yoiu*  departure." 

"  Whither,  oh  ancient  man,"  asked  Quetzaleoatl, 
"AVhither  must  I  go?" 

The  old  man  answered  : — 

"  You  must  without  fail  go  to  Tullan  Tlapallan,  where 
there  is  another  old  man  awaiting  you;  you  and  he  will 
talk  together,  and  at  your  return  you  w^ill  be  transformed 
into  a  youth,  and  you  will  regain  the  vigor  of  your  boy- 
hood." 

When  Quetzaleoatl  heard  these  words,  his  heart  was 
shaken  with  strong  emotion,  and  the  old  man  added : — 

"My  lord,  drink  this  medicine." 

"  Oh  ancient  man,"  answered  the  king,  "  I  do  not  want  to 
drink  it." 

"Drink  it,  my  lord,"  insisted  the  old  man,  "  for  if  you 
do  not  drink  it  now,  later  you  will  long  for  it;  at  least, 
lift  it  to  your  mouth  and  taste  a  single  drop." 

Quetzaleoatl  took  the  drop  and  tasted  it,  and  then  quaffed 
the  liquor,  exclainung  : — 

"  What  is  this?  It  seems  something  very  healthful  and 
well-flavored.  I  am  no  longer  sick.  It  has  enred  me.  I 
am  well." 

"Drink  again,"  said  the  old  man.  "  It  is  a  good  medi- 
cine, and  you  will  be  healthier  than  ever." 

Again  did  Quetzaleoatl  drink,  and  soon  he  was  intoxi- 


THE  TOVEYO. 


109 


cated.  He  began  to  M'cep  ;  his  lieart  v,as  slirred,  and  liis 
mind  turned  toward  tlie  suggestion  of  liis  departure,  nor 
did  tlie  deceit  of  the  old  sorcerer  permit  him  to  abandon 
tiie  thought  of  it.  Tlie  medicine  which  Quetzalcoatl  draidc 
was  the  write  wine  of  the  country,  made  of  those  magueys 
call  tcometl.^ 

This  was  but  the  begimiing  of  the  guiles  and  juggleries  of 
Tezcatlipoca.  Transforming  himself  into  the  likeness  of 
one  of  those  Indians  of  the  Maya  race,  called  Toveyomc^'Xx^i 
appeared,  completely  nude,  in  the  market  place  of  Tollan, 
having  green  peppers  to  sell.  Now  Huemac,  who  was 
associated  with  Quetzalcoatl  in  the  sovereignty  of  Tollan 
(although  other  myths  apply  this  name  directly  to  Quetzal- 
coatl, and  this  seems  the  correct  version),Miadan  only  daughter 
of  surpassing  beauty,  whom  many  of  the  Toltecs  had  vainly 
sought  in  marriage.  This  damsel  looked  forth  on  the 
market  where  Tezcatlipoca  stood  in  his  nakedness,  and  her 
virginal  eyes  fell  upon  the  sign  of  his  nrinhood.     Straight- 

^  From  teotU  duily,  divine,  and  vietl,  tlu  niiigiiey.  Of  the  twenty- 
nine  viirit'ties  of  tlie  maguey,  now  described  in  Mexico,  none  bears 
this  name  ;  but  Hon  andez  speaks  of  it,  and  says  it  was  so  called 
because  there  was  a  superstition  that  a  person  soon  to  die  could  not 
hold  a  bruncli  of  it ;  but  if  he  was  to  recover,  or  cseajie  an  impending 
danger,  he  could  hold  it  with  ease  and  feel  the  better  for  it.  See 
Nieremborg,  Ilistoria  Naturce,  Lib.  xiv,  cap.  xxxii.  "  Teoniatl, 
vitae  et  mortis  Index." 

^  Toveyoine  is  the  plural  of  tovei/o,  which  Molina,  in  his  dictionary, 
translates  "  foreigner,  strungiir."  Sahagun  says  that  it  was  applied 
particularly  to  the  Iluastecs,  a  Maya  tribe  living  in  the  province  of 
Panuco.     Ilistoria,  etc.,  Lib.  x,  cap.  xxix,  §  8. 

'  Hucniac  is  a  compound  ofuei/,  great,  and  maiU,  hand.  Tezozonioc, 
Duran,  and  various  other  writers  assign  this  name  to  Quetzalcoatl. 


•110  AMEUICAN    IIIOUO-MYTIIS. 

way  an  uncon(jiioml)lo  l(>n<j;inj;  sei/od  lier,  a  love  so  violent 
that  she  fell  ill  and  seemed  like  to  die.  Her  women 
told  her  father  the  reason,  and  he  sent  forth  and  had  the 
false  Toveyo  brought  before  him.  Huemac  addressed 
him : — 

"  Whence  come  yon  ?" 

"  ]\[y  lord,"  re])lied  the  Toveyo,  "I  am  a  stranger,  and 
I  have  come  to  sell  green  peppers." 

"Why,"  asked  the  king  "do  you  not  wear  a  nmxtU 
(breech-cloth),  and  cover  your  iiake<lness  with  a  garment?" 

"  My  lord,"  answered  the  stranger,  "  I  follow  the  cus- 
tom of  my  country." 

Then  the  king  added  : — 

"  You  have  inspired  in  my  daughter  a  longing  ;  she  is 
sick  with  desire;  you  must  cure  her." 

"  Nay,  my  lord,"  said  the  stranger,  "  this  may  not  be. 
Rather  slay  me  here ;  I  wish  to  die;  for  I  am  not  worthy 
to  hear  such  words,  jioor  as  I  am,  and  seeking  only  to  gain 
my  bread  by  selling  green  peppers." 

But  the  king  insisted,  and  said : — 

"  Have  no  fear ;  you  alone  can  restore  my  daughtei  , 
you  must  do  so." 

Thereupon  the  attendants  cut  the  sham  Toveyo's  hair; 
they  led  him  to  the  bath,  and  colored  his  body  black  ;  they 
j)laced  a  maxili  and  a  robe  upon  him,  and  the  king  said  : — 

"  Go  in  unto  my  daughter." 

Tezcatlipoca  went  in  unto  her,  and  she  was  healed  from 
that  hour. 


TlIK   FATAI.    FESTIVAL. 


Ill 


Tims  did  the  luiked  struiif^cr  become  the  8on-in-law  of 
ilie  great  king  of  Tula.  But  the  Tollecs  were  deeply 
angered  that  the  maiden  i  ad  given  his  bhu'k  body  the  pre- 
ference over  their  bright  firms,  and  they  plotted  to  have 
him  slain.  He  was  placed  in  the  front  of  battle,  and  then 
they  left  him  alone  to  tight  the  enemy.  Jiut  he  destroyed 
the  opposing  hosts  and  returned  to  Tula  with  a  victory  all 
the  more  brilliant  for  their  desertion  of  him. 

Then  he  requited  their  treachery  with  another,  and  pur- 
sued his  intended  destruction  of  their  race,  lie  sent  a 
herald  to  the  top  of  the  Hill  of  Shouting,  and  thf-ough 
him  announced  a  magnificent  festival  to  celebrate  his 
victory  and  his  marriage.  The  Toltecs  swarmed  in  crowds, 
men,  women  and  children,  to  share  in  the  joyous  sceiie. 
Tezcatlipoca  received  them  with  simulated  friendship. 
Taking  his  drum,  he  began  to  beat  upon  it,  accompanying 
the  music  with  a  song.  As  his  listeners  heard  the  magic 
music,  they  became  intoxicated  with  the  strains,  and  yield- 
ing themselves  to  its  seductive  influence,  they  lost  all 
thought  for  the  .  'uure  or  care  for  the  present.  The  locality 
to  which  the  crafty  Tezcatlipoca  had  invited  them  was 
called,  The  Rock  upon  the  Water.'  It  was  the  summit  of 
a  loftv  rock  at  the  base  of  which  flowed  the  river  called. 
By  the  Rock  of  Light.'  When  the  day  had  departed  and 
midnight    a})proached,    the     magician,    still    singing   and 

^  Texculapan,   from   texculli,  rock,  and  apan,  upon  or  ovor  the 
water. 

2  Texcaltlauhco,  from  texculli,  rock,  tlaulli,  liglit,  luitl  tlie  locative 
ending  co,  by,  in  or  at. 


112  AMERICAN    HERO-MYTHS. 

(liinoing,  l(!il  tlio  intoxicated  crowd  to  the  brink  of  the 
river,  over  which  was  a  stone  bridge.  This  he  liad  secretly 
destroyed,  and  as  they  came  to  the  spot  wliere  it  sh^'dd 
have  been  and  sought  to  cross,  the  innumerable  crowd 
pressing  one  upon  the  other,  they  all  fell  into  the  water  far 
below,  where  they  sank  out  of  sight  and  were  changed 
into  stones. 

Is  it  pushing  symbolism  too  far  to  attempt  an  interpre- 
tation of  this  fable,  recounted  with  all  the  simplicity  of  the 
antique  world,  with  greater  directness,  indeed,  than  I  have 
thought  wise  to  follow  ? 

I  am  strongly  iiiclined  to  regard  it  as  a  true  myth,  which, 
in  materialistic  language,  sets  forth  the  close  of  the  day 
and  the  extinction  of  the  light.  May  we  not  construe  the 
maiden  as  the  Evening  Twilight,  the  child  of  the  Day  at  the 
close  of  its  life  ?  The  black  lover  with  whom  she  is  fatallv 
enamored,  is  he  not  the  Darkness,  in  which  the  twilight 
fades  away?  The  countless  crowds  of  Toltecs  that  come 
to  the  wedding  festivities,  and  are  drowned  before  mid- 
night in  the  waters  of  the  strangely  named  river,  are  they 
not  the  infinitely  numerous  light-rays  which  are  quenched 
in  the  world-stream  when  the  sun  has  sunk,  and  the  gloam- 
ing is  lost  in  the  night  ? 

May  we  not  go  farther,  and  in  this  Rock  of  Light  which 
stands  hard  by  the  river,  recognize  the  Heavenly  Hill 
which  rises  beside  the  World  Stream  ?  The  bright  light 
of  one  day  cannot  extend  to  the  next.  The  bridge  is 
broken  by  the  intervening  night,  and  the  rays  are  lost  in 
the  dark  waters. 


TIIK    I'OWKK    OF    I.OVR. 


113 


But  wlietlior  this  interpretation  is  too  venturesome  or 
not,  we  cannot  Hcny  the  deep  hnnia;i  interest  in  llie  story, 
and  its  poetic  capacities.  The  o>;ern>astering  passion  of 
K)ve  was  evidently  as  present  to  the  Indian  mind  as  to 
that  of  the  inedljeval  Italiao.  n  New  as  well  as  in 
Old  Spain  it  conid  l)realv  the  bar,  iers  of  rank  and  over- 
come the  hesitations  oi'  niaidenly  m  xlesiy.  Love  clonding 
the  sou!,  as  night  obscures  the  day,  is  a  figure  of  speech, 
used,  I  remember,  by  the  most  pathetic  of  Ireland's 
modern  bards  : — 

"  Lovf,  the  tyrant,  (iviii.^os, 

Alas  !  an  omnipott^nt  might ; 
He  tronils  on  the  nt'cks  of  princes, 
He  darkens  the  mind,  like  night.'" 

I  shall  not  detail  the  many  other  wiles  with  which  Tez- 
catlipoca  led  the  Toltecs  to  their  destruction.  A  mere 
reference  to  them  must  suffice.  He  summoned  thousands 
to  come  to  labor  in  the  rose-garden  of  Quetzalcoatl,  and 
when  they  had  gathered  together,  he  fell  upon  them  and 
slew  them  with  a  hoe.  Disguised  with  Iluitzilopochtli,  he 
irritated  the  peoj)le  until  they  stoned  the  brother  gods  to 
death,  and  from  the  corrupting  bodies  spread  a  pestilential 
odor,  to  which  crowds  of  the  Toltecs  ffll  victims.  He 
turned  the  thought  of  thousands  into  madness,  so  that 
they  voluntarily  offered  them.selves  to  be  sacrificed.  By 
his  spells  all  articles  of  food  soured,  and  many  perished  of 
famine. 

At  length  Quetzalcoatl,  wearied  with   misfortune,  gave 

^  Clarence  Mangan,  Poems,  "The  Mariner's  Bride." 
8 


114  AMERICAN    lIFIlOMYTirH. 

(mlors  to  l)!irn  tlio  boiuitifiil  Iioiiscs  of  Tollan,  to  Imry  liis 
trwiHurcs,  mikI  to  bojriii  the  joiirney  to  M'l.jpallau.  I  If  trai)s- 
formod  the  ca''ao  treen  into  plants  of  no  vahie,  and  ordered 
the  birds  of  rich  phirna^c  t )  leave  the  land  Ix.'fore  hi:n. 

The  first  station  he  arrived  at  was  (inanhtillan,  wh'jre 
tlicre  VV08  a  lofty  and  spreading  tree.  Jlcre  ho  a:ike('  oi" 
his  servantj  a  mirror,  an(^  look«n{r  in  it  said :  "  I  am 
already  old."  Gathering  some  stones,  he  east  them  at  the 
tree.     They  entered  the  wiod  and  remained  there. 

As  he  journeyed,  he  was  preceded  by  boys  playing  the 
flute.  Thus  he  reached  a  certain  spot,  where  he  sat  upon  a 
stone  by  the  wayside,  rrnd  wept  for  the  loss  of  Tollan. 
The  marks  of  his  hands  remained  upon  the  stone,  and  tlu; 
tears  he  dropped  pierced  it  through.  To  the  day  of  the  Con- 
quest these  impressions  on  the  solid  rock  were  pointed  out. 

At  the  fountain  of  C^)zcapan,  sorcerers  met  him,  minded 
to  prevent  his  departure: — 

"  Where  are  you  going?"  they  asked.  "  Why  have  you 
left  your  capital ?  In  whose  care  is  it?  Who  will  per- 
form the  sacred  rites?" 

But  Quetzalcoatl  answered  : — 

"  You  can  in  no  manner  hinder  my  departure.  I  have 
no  choice  but  to  go." 

The  sorcerers  asked  again  :  "Whither  are  you  going?" 

"lam  going,"  replied  Quetzalcoatl,  " to  Tlai)allan.  I 
have  been  sent  for.     The  Sun  calls  me." 

"  Go,  then,  with  good  luck,"  said  they.  "  But  leave 
with  us  the  art  of  smelting  silver,  of  working  stone  and 


TIIK    DUUNKKN    (JOI). 


115 


wood,  of  painting,  of  weuviiig  ffutliors  and  .thcr  hucjIi 
arte." 

Tlin.s  they  rol-'  .1  Iiiin,  and  ti'.king  tl  e  rich  jewels  lie 
<'arri(;d  with  him  hu  ca.st  thoni  into  the  fountain,  wliunco  it 
received  its  name  Cozcapan,  ffewels  in  the  Water. 

Apiin,  aa  lie  journeyed,  a  sorcierer  met  him,  wlio  ar^ked 
liim  his  destination  : — 

"I  go,"  said  Quetzaleoatl,  "  to  TIalla])  in." 

"And  luck  go  with  you,"  replied  the  sorcerer,  "but 
first  take  a  drink  of  this  wine." 

"No,"  replied  (iuetzalcoutl,  "  not  so  much  as  a  sij)." 

"  You  must  taste  a  little  of  it,"  said  the  sorcerer,  "even 
if  it  is  by  force.  To  no  living  person  would  I  give  to 
drink  freely  of  it.  I  intoxicate  them  all.  Come  and 
driiik  of  it." 

Quetzaleoatl  took  the  wine  and  drank  of  it  through  a 
reed,  and  as  he  drank  he  grew  drunke.i  and  fell  in  the 
road,  where  he  slej)t  and  snored. 

Thus  he  passed  from  ])lace  to  place,  with  various  adven- 
tures. His  servants  were  all  dwarfs  or  hunchbacks,  and 
in  crossing  the  Sierra  Nevada  they  mostly  froze,  to  death. 
By  drawing  a  line  across  the  Sierra  he  split  it  in  two  and 
thus  made  a  passage.  He  plucked  up  a  mighty  tree  and 
hurling  it  through  another,  thus  formed  a  cross.  At 
another  spot  he  caused  underground  houses  to  be  built, 
whicli  were  called  Mictlancalco,  At  the  House  of  Dark- 
ness. 

At   length  he  arrived  at  the  sea  coast  where  he  con- 


lin  A>fEIM('AN    irr.HO-MVTMS. 

Hti'tictod  :i  nift  <>('  sorpentri,  and  seating  himself  on  it  iis  in 
a  canoe,  lie  moved  ont  to  sea.  No  one  knows  how  or  in 
what  manner  ho  reached  TIapallan.' 

Tiie  U'fj^end  which  appears  to  have  been  prevalent  in 
Cholnla  was  somewhat  dilVerent.  According  to  that, 
( Jnet/alcoatl  was  for  niiuiy  years  Fiord  of  Tollan,  rnling 
over  a  happy  ])eople.  At  length,  Te/x'atlipo<'a  let  himself 
down  from  heaven  by  a  cord  made  of  spider's  web,  and, 
coming  to  Tollan,  challenged  its  ruler  to  play  a  game  of 
ball.  The  chalh-nge  was  accepted,  and  the  people  of  the 
city  gathered  in  thousands  to  witness  the  sport.  Suddenly 
TezcatJiiuK'a  changed  himself  into  a  tiger,  which  so 
frightened  the  populace  that  they  Hed  in  such  confusion 
and  panic  that  they  rushed  over  the  precipice  and  into 
tie  river,  where  nearlv  all  were  killed  bv  the  fall  or 
drowned  in  the  waters. 

Quetzalcoatl  then  forsook  Tollan,  and  journeyed  from 

city  to  city  till  he  reached  C'holula,  where  he  live<l  twenty 

years,     lie  was  at  that   time  of  light  complexion,  noble 

stature,  his  eyes  large,  hi^«  hair  abundant,  his  beard  ample 

and  cut  rounding.     In  life  he  was  most  chaste  and  honest. 

They  worshiped  his  memory,  especially  for  three  things  : 

iirst,  because  he  taught  them  the  art  (►f  working  in  metals, 

which  previous  to  his  coming  was  unknown  in  that  land  ; 

secondly,  Ix^cause  he  forbade  the  sacrifice  either  of  human 

'  Those  myths  arc  I'roiu  the  third  book  of  Sahiigun's  HistoHa  de 
las  Cosax  de  Xnera  Espafia.  They  were  tak»;n  down  in  the  original 
Nalmatl,  l»y  liini,  from  the  mouth  of  the  natives,  and  he  gives  them 
word  for  word,  as  they  were  recounted. 


QUETZALCOATL   AT  fllOl.ULA. 


117 


luiiiii^s  or  the  lower  aniinuls,  tciuliiu^  tliat  bread,  and  roses, 
and  HowiTH,  ineense  and  perfmnes,  were  all  that  th(!  ^ods 
deiuand('<l  ;  aixl  lastly,  because;  he  t'orl>:ide,  and  did  his 
Ik'hI  to  put  a  stop  to,  wars,  ii^iilin^-,  robbery,  and  all  deetls 
of  violence.  For  these  reasons  he  was  held  in  high  ((steein 
and  aflectionate  veneration,  not  only  by  those  of  Cliolula, 
but  by  the  neij>hboring  tribes  as  well,  for  many  leaj^iies 
around.  Distant  nations  maintained  temples  in  his  honor 
in  tiiat  city,  and  made  pilgrimages  to  it,  on  which  journeys 
they  passed  in  safety  th»'ongh  their  enemy's  countries. 

The  twenty  years  past,  (iuetzalcoatl  resumed  his  Journey, 
taking  with  him  four  of  the  princi[)al  youths  of  the  city. 
M'^hen  he  had  reached  a  point  in  the  province  of  (Juazacoalco, 
Avhich  is  situated  to  the  soutiieast  of  (/holula,  he  called 
tlu;  four  youths  to  him,  and  tohl  them  they  should 
return  to  their  city  ;  that  h<'  had  to  go  further  ;  but  that 
they  should  go  back  and  say  that  at  some  future  day  whitt; 
and  bearded  men  like  himself  would  come  from  the  cas*^, 
who  would  possess  the  land.^ 

Thus  he  disappeared,  no  one  knew  whither.  Hut  another 
legend  said  that  he  died  there,  by  the  seashore,  and  they 
burned  his  botly.  Of  this  event  some  particulars  are  given 
by  Ixtlilxochitl,  as  follows:- — 

Quetzalcoatl,  surnamed  Topiltzin,  was  lord  of  Tula.     At 

a  certain  time  he  warned  his  subjects  that  he  was  obliged 

'  For  lliis  vt.Tsion  of  i,iu'  myth,  see  Mendiotu,  Hislorla  Eclesiastica 
Indiana,  Lib.  ii,  csip.s.  v  and  x. 

*  Ixtlilxochitl,  Edacionea  Uistorkas,  p.  388,  in  King.":'>oroiigh, 
vol.  IX. 


118  AMKIlirAN    IIEUO-MVTfrs. 

to  jfo  "to  till'  place  wlionc'o  corM(»<  tin;  Sun,"  but  that  after 
a  term  lie  would  return  to  them,  in  that  year  of  their 
ealendar  of  the  iiarue  Ce  Aea'f.  One  Uee«l,  \vhi<'h  n'turn.s 
every  fifty-two  years.  Ho  went  fci  'h  with  many  follower**, 
Home  of  whom  he  left  in  <';ich  city  he  visited.  At  length  he 
reached  the  town  of  Ma 'rijipallaii.  Here  he  annt»un(!ed 
that  he  .should  soon  die,  and  directed  his  followers  to 
l)urn  his  body  and  .'ill  his  treasures  \Nith  him.  They 
obeyed  his  orders,  arul  for  four  days  luirncd  his  corpse, 
after  which  (hey  leathered  its  ashes  and  placed  them  in  a 
sack  made  of  the  skin  of  a  tiger. 

The  introduction  of  the  game  of  ball  and  the;  tiger  into 
the  story  is  not  so  childish  as  it  seems.  The  game  of  ball 
was  as  important  an  anuisenient  among  the  natives  ol' Mexico 
and  ( Vntral  America  as  were  the  jousts  and  tournaments 
in  Furope  in  the  Middle  Ages.'  Towns,  nations  and  kings 
were  often  [)itted  against  each  otlu.'r.  In  the  great  temple 
of  Mexico  two  courts  were  assigned  to  this  game,  over  which 
ji  special  deity  was  supposed  to  preside."  In  or  near  the 
market  place  of  each  town  there  were  walls  erected  for  the 
sport.     In  the  centre  of  these  walls  was  an  orilice  a  little 

^  Torquemadu  gives  ii  li»nj^  but  obscuro  description  of  it.  Moiiarquia 
Indiana,  Lib.  xiv,  cup.  xii. 

^  Nicrcinberg.  "  Do  septiiaginta  et  octo  pnrtibiis  inaximi  tompli 
Mcxiciiiii,"  in  liis  llistoria  Natiirce,  Lib.  viii,  cup.  xxii  (Antwerpt, 
KW')).  One  of  tbese  was  call<'d  "The  Ball  Court  oT  the  Mirror," 
perhaps  with  special  reference  to  this  higend.  *' Trigesima  secunda 
Tezcatluclio,  locus  crat  ubi  ludcbatur  pilil  ex  gumi  olli,  int(;r  templa." 
The  na.iL  is  from  tezcatl,  mirror,  Uachtli,  the  g.ime  of  ball,  and 
locative  ending  co. 


Tin;    IIKAVKNf.Y 


l,I,-l'I,AY. 


\\\) 


liir^or  tliiiii  t\u'  ball.  'I'lic  |iliiy«'rrt  wen'  divided  into  two 
pili-ticM,  u\u\  the  bull  having  ix'cii  thrown,  (mcIi  party  tried 
to  drivo  it  tlirouj^.j  or  over  the  wull.  The  hand  was  not 
used,  but  only  the  hip  or  shonld(!r». 

From  the  earth  the  jj;arn('  was  trannferred  to  the  heavens. 
Ah  u  bull,  hit  by  a  player,  strikes  the  wall  and  then  boundH 
baek  ugain,  des(;ribing  a  enrve,  >>()  the  Htars  in  tlu;  northern 
sky  circle  around  the  pole  star  and  return  to  the  phu-e  they 
left.  Hcn«^e  their  niov men*  was  oalleil  'I'he  IJull-play  of 
the  Stars.' 

A  recent  writer  asserts  that  the  popnhir  belief  of  the 
Aztecs  exU'iided  tlu^  figure  to  a  greut(;r  game  thun  this.'  The 
Sun  and  ^^oon  were  hugi;  bulls  with  which  the  gods  played 
an  unceasing  ganu;,  now  one,  now  the  other,  having  the 
better  of  it.  If  this  is  so,  then  tlus  game  between  Tczcat- 
lipoca  and  Qi'.ctzalcoatl  is  again  a  trunsparent  figure  of 
speech  for  the  contest  between  night  and  day. 

The  Mexican  tiger,  the  ocelotl^  was  a  well  recojrniTOd 
figure  of  speccli,  in  the  Aztec  tongue,  for  the  nocturnal 
heavens,  dotrod  with  ^  aJ's,  as  is  the  tiger  sUiu  with  spots.' 
The  tiger,  therefore,  whic^h  (h^stroycd  the  sul)jc(^t-'.  of  (|uct- 
zalcoatl--the  swift-footed,  hupi)y  iuhabitunts  of  Tula — 
was  none  other  than  the  night  extinguishing  the  rays  of 

*  **  Cithilthfhtli,^^  from  citlalin,  star,  and  //ac/t^/t,  the  gamo  of  ball. 
Alvarailo  Tezo/.omoc,  Cronicu  lUexicana,  cap.  lxxxii.  The  ol)scure 
pas.saj^o  in  wliicl'  Tozozotiiof  njfor.s  to  tliis  is  ing(>nioii8ly  aualyzt'd  in 
the  Anales  del  Museo  Nachnal,  Tom.  ii,  p.  388. 

*  Anales  del  Mrseo  Nacional,  Tom.  ii,  j).  :{07. 

'  "  S<>gun  los  At  alos  (k-  niiauhtithin  el  ocelotl  as  el  cielo  manchado 
de  estrellas,  como  picl  de  tigre."     Anales  del  Mus.  Xac,  ii,  p.  Ji54. 


120  AMERICAN   IIERO-MYTllS. 

the  orb  of  Iij:;lit.  In  the  picture  writings  Tozciitlipoca 
apjiears  dressctl  in  a  tiger's  skin,  the  spota  on  which  rep- 
resent tlie  stars,  and  thus  symbolize  him  in  his  cliaracter  as 
the  god  of  the  sky  at  night. 

The  apotheosis  of  (^uetzalcoatl  from  the  embers  of  liis 
funeral  j)yre  to  the  planet  Venus  has  IcJ  several  distin- 
guisiied  students  of  Mexican  mythology  to  identify  his 
whole  history  with  the  astronomi(?al  relations  of  this  bright 
star.  Such  an  interpretation  is,  however,  not  only  contrary 
to  results  obtained  by  the  general  science  of  mythology,  but 
it  is  specifically  in  contradiction  to  the  uniform  statements  of 
the  ohl  writers.  All  these  agree  that  it  was  not  till  after 
he  had  finished  his  career,  after  he  had  run  his  course  and 
disappeared  from  the  sight  and  knowledge  of  men,  that  he 
was  translated  and  became  the  evening  or  morning  star.* 
Tliis  clearly  signifies  that  he  was  represented  by  the  j)lanct 
in  only  one,  and  that  a  subordinate,  phase  of  his  activity. 
We  can  readily  see  that  the  relation  of  Venus  to  the  sun, 
and  the  evening  and  morning  twilights,  suggested  the 
pleasing  tale  tb.at  as  the  light  dies  in  the  west,  it  is,  in  a 
certain  way,  preserved  by  the  star  which  liangs  so  bright 
above  the  horizon. 

§  4.  Qaetzalcoatl  as  Lord  of  the  WimJs. 

As  I  have  shown  in  the  introductory  chapter,  the  Ijight- 
God,  the  Lord  of  the  East,  is  also  master  of  the  cardinal 
points  and  of  the  winds  which  blow  from  them,  and  there- 
fore of  the  Air. 

^  Codex  TeUeriano-liemensis,  plate  xiv. 


Tin:   WHEEL   OF   THE    WINDS. 


121 


This  was  conspicuously  so  M'ith  Quetziilcoatl.  As  a 
divinity  he  is  m(jst  ji'cnonilly  niontioncd  jus  the  God  of  the 
'Mr  and  Winds,  lie  was  said  to  sweep  the  roads  before 
xhiloe;  god  of  the  rains,  because  in  tliat  climate  heavy 
dowu-pours  are  preceded  by  violent  gusts.  Torqueniada 
names  liiui  as  "God  of  the  Air,"  and  states  that  in 
Ciiolula  this  function  was  looked  upon  as  his  chief  attri- 
bute,' and  the  term  was  distinctly  applied  to  him  Nanihe- 
hecatti,  Lord  of  the  four  Winds. 

In  one  of  the  earliest  mvihs  he  is  called  YahuaVi  ehecatl, 
meaning  "  the  Wheel  of  the  Winds,"-'  the  winds  being 
portrayed  in  the  picture  writing  as  a  circle  or  wheel,  with 
a  figure  with  five  angles  inscribed  upon  it,  the  sacred  pen- 
tagnun.  His  image  carried  in  the  left  hand  this  wheel, 
and  in  the  right  a  sceptre  with  the  end  recurved. 

Another  ro^(!rence  to  this  wheel,  or  mariner's  box,  was 'n 

the  shape  of  the  temples  which  were  built  in  his  honor  as 

god  i>f  the  winds.     These,  we  are  informed,  were  completely 

circular,  without  an  angle  anywhere.' 

^  Salmgim,  Historia,  Lib.  i,  cap.  v.  Torquemada,  Monarquia 
Indiana,  Lib.  vi.  cap.  xxiv. 

*  '*  Qiu>9alcoatl  y  por  otro  nombre  yagimliecutl."    Ramirez  do  Fueii- 
loal,  Historia,  cap.  r.      Yahualli  is  from  the  root  yaual  or  i/uual,  cir- 
cular, rounding,  and  was  ai)plitMl  to  various  objects  of  a  circular  form 
The  sign  of  Quetzalcoatl  is  called  by  Sahagun,  using  the  native  word, 
"el  Yoel  de  los  Vien*os"  {Historia,  ubi  supra). 

^"Se  Uaman  (ti  Quetzalcoatl)  Senor  de  el  Viento  *  *  *  A 
este  le  hacian  las  yglesias  re''.ond;is,  sin  esquina  ninguna. "  Codex 
TeUeriann-Eemensis.  Parte  d.  Lam.  ii.  Describing  the  sacred 
edifices  of  Mexico,  Motolinia  says  :  "  Habio  en  todos  los  mas  'le  estos 
grandes  patios  un  otro  templo  que  despues  de  levantada  aquunu  capa 


122  AMERICAN   IIERO-MYTIIS. 

Still  another  symbol  which  vviis  sacred  to  him  as  lord  of 
the  four  winds  was  the  Cross.  It  was  not  the  Latin  but 
tlie  Greek  cross,  with  four  short  arms  of  equal  length. 
Several  of  these  were  painted  on  the  mantle  which  he 
wore  in  the  picture  writings,  and  they  are  occasionally 
found  on  the  sacred  jades,  which  bear  other  of  his  symbols. 

This  has  often  been  made  use  of  by  one  set  of  writer., 
to  prove  that  Quetzalcoatl  was  some  Christian  teac^her  ; 
and  by  others  as  o'idence  that  these  native  tales  were  of  a 
date  subsequent  to  the  Con.juest.  But  a  moment's  consid- 
eration of  the  meaning  of  this  cruciform  symbol  as  revealed 
in  its  native  names  shows  whore  it  bclon«;s  and  what  it 
refers  to.  These  names  are  three,  and  their  significations 
are,  "The  Rain-God,"  "The  Tree  of  our  Life,"  "The 
God  of  Strength."'  As  the  rains  fertilize  the  fields  and 
ripen  the  food  crops,  so  he  who  sends  them  is  indeed  the 
prop  or  tree  of  our  subsistence,  and  thus  becomes  the  giver 
of  health  and  strength.  No  other  explanation  is  needed, 
or  is,  in  fact,  allowable. 

quiidradii,  hecho  hu  altar,  cubrianlo  con  una  parod  rcdnnda,  alta  y 
ciibiorta  con  su  chapital.  Estc  era  del  dios  del  aire,  ciial  dijiinos  tcuer 
su  principal  sella  en  Cholollan,  y  en  toda  esta  provincia  habia  inucho 
de  estos.  A  este  dios  del  aire  llamab  in  en  su  lengua  Quetzalcoatl," 
Historia  de  las  Indios,  Epistola  Procmial.  Compare  also  Herrera, 
Ilistoria  de  las  IiuUas  Ocddentales,  Dec.  ii,  Lil).  vii,  cap.  xviii  who 
describes  the  temple  of  Quetzalcoatl,  in  the  city  of  Mexico,  and  adds 
that  it  was  circular,  ''jionpie  asi  como  el  Aire  anda  al  rededor  del 
Ciolo,  asi  le  hacian  el  Tenipio  redondo." 

^  The  Aztec  words  are  Qiiidhuill  tcotl,  qniahuitl,  rain,  teofl,  god  ; 
Tonacaquahnitl,  from  to,  our,  iiaca,  flesh  or  life,  quahuitl,  tree  ; 
Chicahiializteotl,  from  ehicahualiztli,  strength  or  courage,  and  teotl, 
god.  These  names  are  given  by  Ixtlilxochitl,  Ilistoria  chichimeca, 
cap.  I. 


THE   CROSS  SYMBOL. 


123 


The  >vinds  and  nins  conic  from  tlio  four  cardinal 
points.  This  fact  was  figuratively  ropresented  by  a  cruci- 
form fitrure,  tlie  ends  directed  toward  ca(!h  of  these. 
The  God  of  the  Four  Winds  bore  these  crosses  as  one  of 
his  emblems.  Tiie  sign  came  to  be  connected  with  fertility, 
reproduction  and  life,  through  its  associations  as  a  symbol 
of  the  rains  which  restore  tlie  parched  fields  and  aid  in  the 
germination  of  seeds.  Their  influence  in  this  respect  is 
most  striking  in  those  southern  countries  where  a  long  dry 
season  is  followed  by  heavy  tropical  showers,  which  in  a 
few  days  change  the  whole  face  of  nature,  from  one  of 
parched  sterility  to  one  of  a  wealth  of  vegetable  growth. 

As  there  is  a  close  connection,  in  meteorology,  between 
the  winds  and  the  rains,  so  in  Aztec  mythology,  there 
was  an  equally  near  one  between  Quetzalcoatl,  as  the 
god  of  the  wiu'^s,  ar  ne  gods  of  rain,  I'laloc  and  his 
sister,  or  wife,  or  mother,  Chalchihuitlicue.  According  to 
one  myth,  these  were  created  by  the  four  primeval  brother- 
gods,  and  placed  in  the  heavens,  where  they  occupy  a  large 
mansion  divided  into  four  apartments,  with  a  court  in  the 
middle.  In  this  court  stand  four  enormous  vases  of  water, 
and  an  infinite  number  of  very  small  slaves  (the  rain  drops) 
stand  ready  to  dip  out  the  water  from  one  or  the  other 
vase  and  pour  it  on  the  earth  in  showers.^ 

TlaloG  means,  literally,  "The  wine  of  the  Earth," ^  the 


^  Ramirez  de  Fuenleal,  Historid  de  los  Mexicanos,  cap.  ti. 
^  Tlalli,  earth,  oc  from  octU,  the  native  Avine  made  from  the  maguey, 
enormous  quantities  of  which  are  consumed  by  the  lower  classes  in 


124  AMERICAN   IIERO-MYTIIS. 

figure  being  that  as  man's  iieart  is  made  glad,  and  iiis 
strength  revived  by  the  joyous  spirit  of  wine,  so  is  the  soil 
refreshed  and  restored  by  the  rains.  Tlaloc  tecutli,  the 
Lord  of  the  Wine  of  the  Earth,  was  the  proper  title  of  the 
male  divinity,  who  sent  the  fertilizing  showers,  and  thus 
caused  the  seed  to  grow  in  barren  places.  It  ^vas  he  who 
gave  abundant  crops  and  saved  the  parched  and  dying 
grain  after  times  of  drought.  Therefore,  he  was  appealed  to 
as  the  giver  of  good  things,  of  corn  and  wine ;  and  the 
name  of  his  home,  Tlalocan,  became  synonymous  with  that 
of  the  terrestrial  paradise. 

His  wife  or  sister,  Chalchihuitlicue,  She  of  the  Emerald 
Skirts,  was  godiless  of  flowing  streams,  brooks,  lakes  and 
rivers.  Her  natue,  probably,  has  reference  to  their  limj)id 
waters.'  It  is  derived  from  ehalchihuUl,  a  species  of  jade  or 
precious  green  stone,  very  highly  esteemed  by  the  natives 
of  Mexico  and  Central  America,  and  worked  by  them  into 
ornaments  and  talismans,  often  elaborately  engraved  and 
inscribed  with  symbols,  by  an  art  now  altogether  lost.'* 
According  to  one  myth,  Quetzalcoatl's  mother  took  the 
name  of  chalchiulU  "  when  she  ascended  to  heaven  ;"''  by 

Mexico  at  this  day,  and  which  was  well  known  to  the  ancients. 
Anotlier  derivution  of  tlie  name  is  from  (lalli,  and  onoc,  Ix'in^r,  to  be, 
lience,  "  resident  on  the  earth."     Tiiis  does  not  seem  appropriate. 

^  From  chalchihuitl,  jade,  and  cueitlj  skirt  or  petticoat,  with  the 
possessive  prefix,  i,  her. 

'^  See  E.  G.  Scpiier,  Observations  on  a  Collcctiou  of  Chalchihuitls 
from  Central  America,  New  York,  1809,  and  Heinrich  Fisclier, 
Ncphrit  nnd  Jadeit  nach  ihrer  Urjcchichflichen  iind  Ethnographi- 
schen  Bedeutung,  Stuttgart,  1880,  for  a  full  discussion  of  the  subject. 

*  Codex  Tellcriano-Reinensis,  Pt.  ii,  Lam.  ii. 


THE   INVENTOR  OF  THE  CALENDAU. 


125 


anotlier  he  was  engendered  by  such  a  sacred  stone ;  ^  and 
by  all  he  was  designated  as  the  discioverer  of  the  art  of 
cutting  and  polishing  them,an(l  the  patron  <leity  of  workers 
in  this  branch.'^ 

The  association  of  this  stone  and  its  color,  a  bluish  green 
of  various  shades,  with  the  God  of  Light  and  the  Air,  may 
have  reference  to  the  blue  sky  where  he  has  his  home, 
or  to  the  blue  and  green  waters  where  he  makes  his 
bed.  Whatever  the  connection  was,  it  was  so  close  that  the 
festivals  of  all  three,  Tlaloc,  Chalcliihuitlicue  and  Quetzal- 
coatl,  were  celebrated  together  on  the  same  day,  which  was 
the  first  of  the  first  month  of  the  Aztec  calendar,  in  Feb- 
ruary.'' 

In  his  character  as  god  of  days,  the  deity  who  brings 
back  the  diurnal  suns,  and  thus  the  seasons  and  years, 
(iuetzalcoatl  was  the  reputed  inventor  of  the  Mexican 
Calendar.  He  himself  was  said  to  have  been  born  on  Ce 
Acatl,  One  Civaq.  which  was  tiie  first  day  of  the  first  month, 
the  beginning  of  the  reckoning,  and  the  name  of  the  day 
was  often  added  to  his  own.*     As  the  count  of  the  days 

^  See  above,  jiage  91. 

*  Torquemada,  Monarquia  Indiana,  Lib.  vi,  cap.  xxiv. 

**  Sahagun,  Ilistoria,  Lib.  ir,  cap.  i.  A  worthy  but  visionary  Mexican 
iintiquiiry,  Don  J.  M.  Melgar,  has  recognized  in  Aztec  mythology 
the  frequency  of  the  ayinbolism  which  expresses  the  fertilizing  action 
of  the  sky  (the  sun  and  rains)  upon  the  earth.  He  thinks  that  in  some 
of  the  manuscripts,  as  the  Codex  Borgia,  it  is  represented  by  the  rabbit 
fecunilating  the  frog.  See  his  Examen  Comparativo  entre  los  Signos 
Simboiicos  dc  lats  Teogonias  y  Cosmogonias  antiguas  y  los  que  existen 
en  los  Manuscritos  Mexicanos,  p.  21  (Vera  Cruz,  1872). 

*  Codex  Vaticanus,  PI.  xv. 


126  AMEUTCAN   IIEIIO-MYTIIS. 

really  begun  with  the  beginning,  it  was  added  that  Iloaven 
itself  was  created  on  this  same  day,  Ce  Acat!.^ 

In  some  myths  Quetzalcoatl  was  tiic  sole  f'ramer  of*  the 
Calendar;  in  others  he  was  assisted  by  the  first  created 
pair,  Cipactli  and  Oxomuco,  who,  as  I  have  said,  appear  to 
represent  the  Sky  and  the  Earth.  A  certain  cave  in  the 
province  of  Cnernava  (Qiiauhnauac)  was  pointed  out  as 
the  scene  of  their  deliberations.  Cipactonal  chose  the  first 
name,  Oxomuco  the  second,  and  Quetzalcoatl  the  thiru, 
and  so  (m  in  turn." 

In  many  mythologies  the  gods  of  light  and  warmth  are, 
by  a  natural  analogy,  held  to  be  also  the  deities  which 
preside  over  plenty,  fertility  and  reproduction.  This  was 
quite  markedly  the  case  with  Quetzalcoatl.  His  land  and 
city  were  the  homes  of  abundance  ;  his  people,  the  Toltecs, 
"  were  skilled  in  all  arts,  all  of  which  they  had  been  taught 
by  Quetzalcoatl  himself.  They  \Vere,  moreover,  very  rich; 
they  lacked  nothing;  food  was  never  scarce  and  crops 
never  failed.  They  had  no  need  to  save  the  small  ears  of 
corn,  so  all  the  use  thev  made  of  them  was  to  burn  them 
in  heating  their  baths." ^ 

As  thus  the  promoter  of  fertility  in  the  vegetable  world, 
he  was  also  the  genius  of  reproduction  in  the  human  race. 

^  Codex  TeUeriano  Remenns,  PI.  xxxiii. 

^  Mt'iuliiita,  Hist,  Eclesiastia  Indiana,  Lib.  ii,  cap.  xiv,  **  Una 
tonta  liccion,"  coininL'Hts  the  worthy  chroniclor  upon  the  narrative, 
"  coino  sou  his  domas  que  croiun  cerca  de  sus  dieses."  This  has  been 
the  universal  opinion.  My  ambition  in  writing  this  book  is,  that  it  will 
be  universal  no  longer. 

*  Sahagun,  Historia,  Lib.  iii,  cap.  iii. 


MARRIAGE   ADDRESS. 


127 


The  ocromonics  of  Duirriayre  which  were  in  use  ainony:  the 
Aztecs  were  attributed  to  him/  and  when  the  wife  found 
she  was  with  child  it  was  to  him  that  she  was  told  to  aihlress 
licr  thanks.  One  of  her  rchitives  recited  to  iier  u  formal 
exhortation,  whicn  bcj^an  as  follows : — 

"My  ^"''/.oved  little  daughter,  |)recious  as  sa[)|)hire  and 
jade,  tender  and  generous !  Our  Lord,  who  dwells  every- 
where and  rains  ins  l)ounties  on  whom  lie  pleases,  lias 
remembered  you.  The  God  now  wishes  to  give  you  the 
fruit  of  marriage,  and  has  placed  within  you  a  jewel,  a 
rich  feather.  Perhaps  you  have  watched,  and  swept,  and 
offered  incense;  for  such  good  works  the  kindness  of  the 
Lord  has  been  made  manifest,  and  it  was  decreed  in  Heaven 
and  Hell,  before  the  beginning  of  the  World,  that  this 
grace  should  be  accorded  you.  For  these  reasons  our 
Lord,  Quetzalcoat',  who  is  the  author  and  creator  of  things, 
has  shown  you  this  favor  ;  thus  has  resolved  He  in  heaven, 
who  is  at  once  both  man  and  woman,  and  is  known  under 
the  names  Twice  Master  and  Twice  Mistress."^ 

It  is  recorded  in  the  old  histories  that  the  priests  dedi- 
cated to  his  service  wore  a  peculiar  head-dress,  imitating  a 

^  Veitia,  cap.  xvii,  in  Kingsborough. 

'^Saluaguii,  Illstoria,  Lib.  vi,  cap.  xxv.  The  bisexual  nature  of 
the  M(!xican  gods,  ref(;rred  to  in  this  passage,  is  well  marked  in  many 
features  of  tlicir  myihology  Quetzalcoatl  is  often  addressed  in  the 
prayers  as  "  father  and  mother,"  just  as,  in  the  Egyptian  ritual,  Chnum 
was  appealed  to  as  "  father  of  fathers  and  mother  of  mothers"  (Tiele, 
Hist,  of  the  Eiji/piian  Religion,  p.  131).  I  have  endeavored  to  ex- 
phiin  this  widespread  belief  in  hermaphroditic  deities  in  my  work 
entitled,  The  Religious  iSeatitiientf  Its  Source  and  Aim,  pp.  05-C8, 
(New  York,  187G). 


128  A^fERrCAN    HKRO-MYTIIH. 

Hiiiiil  rtliell,  and  for  that  reason  were  called  (^iKifeczizque.^ 
No  one  hjus  exjjIaiiK^d  this  eiiriouHly  shaped  ooniiet.  Htit 
it  was  undoubtedly  because  (^uetzalcoatl  was  the  god  ol" 
reproduction,  lor  among  the  Aztecs  the  snail  was  a  well 
known  symbol  of  the  process  of  parturition.'^ 

Quetzalcoatl  wjis  that  marvelous  artist  who  fashions  in 
the  womb  ol  the  mother  the  delicate  limbs  and  tender  organs 
of  the  unborn  infant.  Therefore,  when  a  couple  of  high  raid< 
were  blessed  with  a  child,  an  official  orator  visited  them, 
and  the  baby  being  placed  naked  before  him,  he  addressed 
it  beginning  with  these  words: — 

"  My  child  and  lord,  precious  gem,  emerald,  sapphire, 
beauteous  feather,  |)r()(luct  of  a  noble  union,  you  have 
been  formed  far  above  us,  in  the  ninth  heaven,  where  dwell 
the  two  highest  divinities.  His  Divine  Majesty  has  fash- 
ioned you  in  a  mould,  jis  one  fashions  a  ball  of  gold  ;  you 
have  been  diiseled  as  a  precious  stone,  artistically  dressed 
by  your  Father  and  INlother,  the  great  God  and  the  great 
(xoddess,  assisted  by  their  son,  Quetzalcoatl." " 

As  he  was  thus  the  god  on  whom  depended  the  fertiliza- 
tion of  the  womb,  sterile  women  made  their  vows  to  him, 
and  invoked  his  aid  to  be  relieved  from  the    shame  of 

barrenness.^ 

'  Diinin,  in  Kiiigsborough,  vol.  viii,  p.  267.  The  word  is  from 
qtuiitl,  head  or  top,  and  tecziztli,  a  snail  shell. 

^  "Mettevanli  in  testa  una  lumaca  raarina  per  dimostrare  que  sic- 
come  il  piscato  CBCc  dalle  pieghe  di  queU'csso,  o  conca.  cosi  v&,  ed 
esce  ruomo  ab  utero  matris  suae.''''      Codice  Vaticana,  Tavola  xxvi. 

3  Sahagun,  Historia,  Lib.  vi,  cap.  xxxiv. 

■*  Torqueniada,  Monarquia  Indiana,  Lib.  xi,  cap.  xxiv. 


THE   TEACHKn   OF   CIIASTITV. 


120 


Tu  still  aiiotluM'  (lircotion  is  this  fmurtion  of  his  j^odship 
shown.  The  worshij)  of  the  gcnosim!  priiKMpU'  is  as  often 
charaeterizc'ii  hy  an  cxeessivc  austerity  as  Uy  indnlj^encr  in 
sexual  acts.  Here  we  liave  an  example.  A' early  all  the 
accounts  tell  us  that  (^uet/aleoatl  was  never  married,  and 
that  he  held  himself  aloof  from  all  women,  in  al)S()lute 
chastity.  We  are  told  that  on  one  occasion  his  suhjeets 
urged  upon  hira  the  propriety  of  marriaj^e,  an<l  to  their 
importunities  he  returned  the  dark  answer  that,  Yes,  he 
had  determined  to  take  a  wife  ;  hut  that  it  woidd  he  when 
the  oak  tree  shall  cast  chestnuts,  when  the  sun  shall  rise  in 
the  vest,  when  one  can  cross  the  sea  dry-shod,  and  when 
iiifj^htingales  grow  beards.' 

Following  the  example  of  their  Master,  many  of  the 
priests  of  his  cult  refrained  from  sexual  relutions,  and  as  a 
niortitication  of  the  Hesh  they  practiced  a  painful  rite  by 
transHxing  tlie  tongue  and  male  menilxT  with  the  sh  .rp 
thorns  of  the  maguey  plant,  an  austerity  which,  according 
to  their  traditions,  he  was  the  first  to  institute.'-  There  were 
also  in  the  cities  where  his  special  worship  was  in  vogue, 

*  Diiran,  in  Kingsboroiigli,  vol.  viii,  p.  267.  I  believe  Alva  Ixtlilxo- 
chitl  is  the  only  author  who  specilically  assigns  u  family  to  Quetzalcoutl. 
This  iiuthor  does  not  mention  n  wife,  hut  names  two  sons,  one, 
Xilot.  ■ti,  who  was  killed  in  war,  the  other,  I'ochotl,  who  was  edueated 
hy  his  nurse,  Toxcueye,  and  who,  after  the  destruction  of  Tollan, 
eolleeted  the  scattered  Toltees  and  settled  with  them  around  the  jjake 
of  Tezeuco  [Rdaciones  Ilistoricun,  p.  3!)-l,  in  Kingshorough,  vol.  ix). 
All  this  i.s  in  contradiction  to  the  reports  of  earlier  antl  better  authorities. 
For  instance,  Motolinia  says  pointedly,  "no  fn6  casado,  ni  se  le 
conocio  mujer  "  (Histnria  de  lofi  Indios,  Epistola  Proemial). 

*  Codex  Vaticanus,  Tab.  xxii. 

u 


130  AMERICAN   HERO-MYTirS. 

h()ns(,«s  of  imiH,  tlio  liimiitcw  of  wliicli  liiid  vowimI  pcriMitiuil 
viiyinity,  and  it  wjih  siiid  that  (|uutzilo<>:itl  hiiasolf  had 
loiindcd  {\\vsv  institiitionH.' 

Ills  connoctioii  with  tho  wornhij)  of  tho  reprothictive 
principle  suems  to  bo  further  indimtcd  by  his  surname, 
Cc  aoatl.  This  means  One  Reed,  and  Is  tlie  name  of  a  (Uiy 
in  the  ealemhir.  Hut  in  the  Nahuatl  langunjre,  tlie  word 
(iGaffy  reed,  cornHtalU,  is  also  api)ll('d  to  the  virile  n)eml)er  ; 
and  it  has  been  suggested  that  this  Ih  the  real  signification 
of  the  word  when  applied  to  the  hero-god.  Tin!  su<i:;jr(.'s- 
tion  is  j)lausiblc,  but  the  word  docs  not  seem  to  have  Ixicn 
so  construed  by  the  early  writers.  If  such  an  undcr- 
staiidinji;  had  been  current,  it  could  scarcely  have  escaped 
the  iiuiulries  of  such  a  'lose  student  and  thoroutjjh  master  of* 
the  Nahuatl  tonjj;ue  as  Father  Saha}j;ini. 

On  the  other  hand,  it  must  be  said,  in  corroboration  of 
this  identification,  that  the  same  idea  appears  to  be  conveyed 
by  the  symbol  of  the  serpent.  One  correct  translation 
of  the  name  (^uetzalcoatl  is  "the  beautit'ul  serpent;" 
his  temple  in  the  city  of  Mexico,  according  to  Tor- 
quemada,  had  a  door  in  the  form  of  a  serpent's  mouth; 
and  in  the  Codex  Vaticanus,  No.  37.'38,  published  by 
Lord  Kingsborough,  of  which  we  have  an  explanation 
by  competent  native  authority,  he  is  represented  as  a 
serpent;  while  in  the  same  Codex,  in  the  astrological  signs 
\/hicli  were  sui)posed  to  control  the  different  parts  of  the 
human  body,  the  serpent  is  pictured  as  the  sign  of  the 
^  Veitia,  Jfistoria,  cu]t.  xvu. 


THE  HEUI'KNT  SYMUOL. 


i:u 


male  niomlxT.'  This  imlicntcs  the  prohahillty  that  in  hin 
function  aa  ^(x!  of  r('|>ro(hicti(m  (iuotzalcoatl  may  luivo 
stood  in  some  relation  to  phallitt  rites. 

This  saint!  si^n,  Ce  Coat/,  ()n(>  Serpent,  nse<l  in  tiieir 
astrology,  was  that  of  one  of  the  ^rinU  of  the  mercliants, 
and  aj)parently  for  this  reason,  some  writers  hav(!  i<h'ntified 
the  ciner  god  of  traffic,  Yaeate<'utli  ((Jod  of  elonrneyinjjj), 
with  t^netzahoath  This  seems  the  niore  likely  as 
another  name  of  this  divinity  was  17i';aco//«/»ryK/,  With 
the  EmI  Curved,  ii  name  which  appears  to  refer  to  the 
curved  rod  or  stick  which  was  both  his  sign  and  one  of 
those  of  Quetzalcoatl.'  The  merchants  also  constantly 
associated  in  their  praycs  this  deity  with  Huitzilopochtii, 
which  is  another  reason  for  supposing  their  patron  was  (►ne 
of  the  four  primeval  brothers,  and  but  another  manifesta- 
tion of  (iuetzaleoatl.  His  character,  as  patron  of  art:*, 
the  model  of  orators,  and  the  cultivator  of  j)eaceful  inter- 
course among  men,  would  naturally  lend  itself  to  this 
position. 

^  Compare  the  Codex  Vaticanus,  No.  8738,  plates  44  and  75,  Kings- 
borougli,  Mexican  AntiqnitUs,  V(j1.  ii. 

'■*  Compiin  Tonjiionmtlu,  Monarquia  Indiana,  Lib.  vi,  cap.  xxviir, 
and  Saliagim,  llistoiia  dc  Nuera  J'Jspaiia,  Lil).  ix,  passim. 

YarnU'cutli,  is  from  teciitli,  lord,  and  either  i/aqtii,  traveler,  or  else 
i/acana,  * .)  conduct. 

Yarocoliuhiui,  is  translated  ]>y  Tonpicmada,  "el  que  tione  la  iiariz 
aquilen.'i."  I<  is  Iroiii  ijaqite,  a  point  or  end,  and  hunce,  also,  llu;  nose, 
and  coiiuhqai,  bent  or  curved.  The  translation  in  the  text  is  (piite 
as  allowable  as  that  of  Tortpiemada,  and  more  appropriate.  I  iiave 
already  mentioned  that  this  divinity  was  susiiected,  by  Dr.  Suhultz- 
Selluclv.  to  be  merely  another  form  of  Quetzalcoatl.  See  above, 
page  81. 


132  AMKUIOAN    IIKUO-MYTITS. 

hill  < jiii't/alcoiitl,  iH  ^()<l  of  tliu  violent  wiii(l-HtortiiM, 
wliicli  (K'sfroy  tlio  lnmM('-t  and  I'rojH,  utid  as  oiio,  \vli<»,  in 
his  own  lnst(»ry,  was«lrivon  from  his  kin^rdoin  and  lost  his 
all,  was  not  <'onsi<ler«'d  a  doity  of  invariahly  ^ood  aii^nry. 
His  day  and  si^n,  ce  drat/,  Oni;  Uot'<l,  was  of  ImuI  omen. 
A  person  born  on  it  wonid  not  Hueceoil  in  life.'  His  plans 
and  pf)ssossionM  wonId  he  lost,  blown  away,  'is  il  were,  by 
the  wind, and  dissipated  into  thin  air. 

Thron<i;h  the  ass(K'ia(ioii  of  his  person  with  the  prying 
winds  he  eanie,  enrionsly  enon^h,  to  be  the  patron  saint  of 
u  eertain  class  of  thieves,  who  stupefied  their  vi(!tiins  before 
rol)bin<:;  them.  They  applied  to  him  to  exereise  his 
mali'lieent  power  on  thoie  whom  they  planned  to«lej>rive  of 
their  p)ods.  Ilis  ima<!:e  was  oorne  at  the  lu>ad  of  the  jjjanj^ 
when  they  made  their  raids,  and  the  preferred  season  was 
when  his  sign  was  in  the  ascendant."^  This  is  a  sin^nlar 
parallelism  to  the  Aryan  liermes  myth,  Jis  1  have  previonsly 
observed  (Chai).  I). 

Tlu!  representation  of  (inet/alcoatl  i:i  the  Aztee  manu- 
scripts, his  images  and  the  fornjs  of  his  temples  and  altars, 
referre<l  to  his  double  funuLions  as  Jjord  of  the  J^ight 
and  the  Winds. 

He  was  not  rejn'esented  with  pleasing  features.     On  the 

contrary,  Sahagun  tells  us  that  his  face,  that  is,  that  of  his 

iniage,  was  "  very  ugly,  with  a  large  head  and  a  full  beard."  ^ 

'  Sjiliaj^un,  Historia,  Lib.  iv,  cap.  viii, 
2  ll)i(l,  Lib.  IV,  cap.  xxxi. 

^  "La  cara  quo  tenia  l'Vo  iiiiiy  fea  y  la  cabcza  larga  y  barbuda." 
IlidorUi,  Lib.  iii,  cup.  ill.     Ou  the  uther  hand  Lxtlilxucliitl  .spcukw  of 


QCKT/ALCOATI/H    IM'/miS. 


in.T 


The  b<Minl,  in  thin  and  siniilnr  instiuuTH,  wiis  to  rcpivsont 
tlio  rayri  of  the  huh.  Mis  hair  at  tiints  was  also  nhown 
riMinjf  Htrai^ht  fVotn  his  furcht'ad,  fur  th«'  Hani«'  reason.* 

At  tiniCH  lie  was  painted  with  a  hu'^(>  hat  and  flowing 
rohc,  and  was  then  called  "I'\ifher  of  tin;  Sons  of  tlie 
Clouds,"  that  is,  of  tlio  rain  dro|)s.'' 

These  various  rcprcs(!ntations  <h>ul)tlcss  roferreil  to  hitn 
at  tlifli'rent  parts  of  Ids  eh(.'(iuor(Hl  <'areer,  and  as  a  jfod 
inider  ditlbrent  manifestations  of  his  divino  nature.  The 
religious  art  of  the  Aztecs  <lid  not  <Icniand  any  uniformity 
in  this  resjiect. 

§  5.  The  Reluni  of  Quclzalinntl. 

Quetzalcoatl  was  gone. 

WJKsthor  li(!  had  removed  to  the  palace  prejjarod  for  him 
in  Tlapallan,  whether  he  had  floated  out  to  sea  on  his 
wizard  raft  of  serpent  skins,  or  whether  his  hody  had  heen 
hurnitd  on  th(>  sandy  sea  strand  and  his  soul  had  mounted 
to  the  morning  star,  the  wise  men  were  not  agree<l.  But 
on  (UK!  point  there  was  unanimity.  C^uetzalcoMtl  was  gone; 
hut  he  wouhl  return. 

In  his  own  good  time,  in  the  sign  of  his  year,  when  the 

ages  were  ri|)e,  otice  more  he  wouUl  come  from  the  east, 

surrounded  by  his  fair-faced  retinue,  and  resume  the  sway 

him  as  "(lobelia  figiim."  Hinlon'a  C/iichimern,  cap.  viii.  He  was 
oocusioiiully  icpresciittMl  witii  his  l'ac<'  paiiiti-d  Itlack,  iuoljuljly  c.viiriiss- 
ing  tht;  sun  in  its  abs(!iic('. 

'  Ht;  is  HO  portruyeil  in  the  Codox  Vatiranus.  and  Ixtlilxdcliitl  says, 
"  fuhicsc  el  caliiilli)  li'vaiitado  dt'sdn  la  frcntc  hasta  lu  mica  conio  a 
inaneia  do  pona(;lio."     Hixtoria  C/i'c/iimrcti,  cap.  viii. 

^  Diego  Duran,  Ilistoria,  in  Kingaborough,  viii,  p.  267. 


134  AMERICAN   HERO-MYTHS. 

of  his  people  and  their  dcsr-eiulants.  Tezcatlipoca  had  oon- 
«|uered,  but  not  for  aye.  The  immutable  laws  which  had 
fixed  the  destruction  of  Tollan  assigned  likewise  its  restora- 
tion.   Such  was  the  universal  belief  among  the  Aztec  race. 

For  this  reason  Quctzalcoatl's  statue,  or  one  of  them, 
was  in  a  reclining  position  and  covered  with  wrappings, 
signifying  that  he  was  absent,  "as  of  one  who  lays  him' 
down  to  sleep,  and  that  when  he  should  awake  from  that 
dream  of  absence,  he  should  rise  to  rule  again  the  land."^ 

He  was  not  dead.  He  had  inneed  built  mansions  un- 
derground, to  the  Ijord  of  Mictlan,  the  abode  of  the  dead, 
the  place  of  darkness,  but  he  himself  did  not  occupy  them.* 
Where  he  passed  his  time  was  where  the  siui  stays  at  night.  . 
As  this,  too,  is  somewhere  beneath  the  level  of  lie  earth, 
it  was  occasionally  spoken  of  as  TUUapa,  The  Murky 
Land,*  and  allied  therefore  to  Mictlan.  Caverns  led  down 
to  it,  especially  one  south  of  Cuapultepec,  called  Cincalco, 
"  To  the  Abode  of  Abundance,"  through  whose  gloomy 
corridors  one  could  reach  the  habitation  of  the  sun  and  the 
happy  land  still  governed  by  Quetzalcoatl  and  his  lieuten-' 
ant  Totec* 

1  Torqueniada,  Monarqnia  Indiana,  Lib.  vi,  cap.  xxiv.  So  in 
Ef^yptian  mythology  Turn  was  called  "the  concealed  or  imprisoned 
god,  in  a  jihysical  sense  the  Sun-god  in  the  darkness  of  night,  not 
revealing  himself,  but  alive,  nevertheless."  Tiele,  History  of  the 
Egyptian  Bdigion,  p.  77. 

^  Sahagun,  Ilistoria,  Lib.  iii.  cap.  ult. 

^  Mei.dieta,  Hist.  Ecltsiast.  Indiana,  Lib.  ii,  cap.  v.  The  name 
is  from  tlilli,  something  dark,  obscure. 

*  Sahagun,  Historia,  Lib.  xii,  cap.  ix  ;  Duran,  Historia,  cap.  ixviii ; 
Tezozomoc,   Cron.  Mexicana,  cap.  ciix.     Sahagun  and  Ttzozomoc 


TLAPALLAN,  NEW   AND  OLD. 


135 


But  the  real  and  proper  luimos  of  that  land  were 
Tlapallan,  the  Red  Laud,  and  Tizapan,  the  Wiiite  Land,  for 
either  of  the>«e  colors  is  that  of  the  sun-light.^ 

It  was  generally  understood  to  be  the  same  land  whence 
he  and  the  Toltecs  had  come  forth  in  ancient  times  ;  or  if 
not  actually  the  same,  nevertheless,  very  similar  to  it. 
While  tiie  myth  refers  to  the  latter  as  Tlapallan,  it  speaks 
of  the  former  afe  Huey  Tlapallan,  Old  Tlapallan,  or  the 
first  Tlapallan.  But  Old  Tlapallan  was  usually  located  to 
the  West,  where  the  sun  disappears  at  night  ;'^  while  New 
Tlapallan,  the  goal  of  Quetzalcoatl's  journey,  was  in  the 
East,  where  the  day-orb  rises  in  the  morning.  The 
relationship  is  obvious,  and  is  based  on  the  similarity  of 
the  morning  and  the  evening  skies,  the  heavens  at  sunset 
and  at  sunrise. 

In  his  capacity  as  master  of  arts,  and,  at  the  same 
time,  ruler  of  the  underground  realm,  in  other  words,  as 
representing  in  his  absence  the  Sun  at  night,  he  was  sup- 
posed to  preside  over  the  schools  where  the  youth  were  shut 
up  and  severely  trained  in  ascetic  lives,  previous  to  coming 
forth  into  the  world.     In  this  function  he  was  addressed 

give  the  name  Cincalco,  To  the  House  of  Maize,  i.  e.,  Fertility,  Abun- 
dance, the  Pdradise.  Duran  gives  Cicalco,  and  transhites  it  "  casa 
de  la  liebre,"  citli,  hare,  ealli,  house,  co  locative.  But  this  is,  no 
doubt,  an  error,  mistaking  citli  for  cintli,  maize. 

1  Tiznpan  from  tizatl,  white  earth  or  other  substance,  and  jmn,  in. 
Mendieta,  Lib.  ii,  cap.  iv. 

^  "  Haitlapalan,  que  es  la  que  ill  presente  llaman  de  Cortes,  que  por 
parecer  vermeja  le  pusieron  el  ntiaibre  referido."  Alva  L\tlilxochitl, 
Mistoria  Chichimeca,  Cap.  ii. 


136  AMEIirCAN    HERO-MYTHS. 

as  Quclzalcoatl  TlilpoUmqui^  tlie  Dark  or  Black  I'lmnecl, 
!1ik1  the  child,  on  atliuittanee,  was  painted  this  color,  and 
blood  drawn  from  his  ears  and  ottered  to  the  god.^ 
Probably  for  the  same  reason,  in  many  picture  writings, 
both  iiis  face  and  body  were  blackened. 

It  is  at  first  sij^ht  singular  to  find  his  character  and 
symbols  thus  in  a  sense  reversed,  but  it  would  not  be  difficult 
to  quote  similar  instances  from  Aryan  and  Egyptian 
mythology.  The  sun  at  night  was  often  considered  to  be 
the  ruler  of  the  realm  of  the  dead,  and  became  associated 
with  its  gloomy  symbolism. 

Wherever  he  was,  (^uetzalcoatl  was  expected  to  return 
and  resume  the  sceptre  of  sovereignty,  which  he  had  laid 
down  at  the  instigation  of  Tezcatlipoca.  In  what  cycle  he 
would  apj)ear  the  sages  knew  not,  but  the  year  of  the  cycle 
was  predicted  by  himself  of  old. 

Here  appears  an  extraordinary  coincidence.  The  sign 
of  the  year  of  Quetzalcoatl  was,  as  I  have  said.  One  Reed, 
Ce  Acatl.  In  the  Mexican  calendar  this  recurs  only  once 
in  their  cycle  of  fifty-two  years.  The  myth  ran  that  on 
some  recurrence  of  this  year  his  arrival  was  to  take  place. 
The  year  1519  of  the  Christian  era  was  the  year  One  Reed, 
and  in  that  year  Hernan  Cortes  landed  his  army  on 
Mexican  soil ! 

The  approach  of  the  year  had,  as  usual,  revived  the  old 
superstition,  and  ])Ossibly  some  vague  rumors  from  Yucatan 
or  the   Islands  had  intensified  the  dread   with   which  the 

^  Sahagun,  Lib.  iii,  Append,  cap.  vii.  and  cf.  Lib.  i,  cap  v.  The 
surname  is  from  tlilli,  black,  and  potonia,  "  emplumar  i'l  otro." 


THE  LAND   OF   HUEMAC. 


137 


Mcxican  emperor  contemplated  the  possible  loss  of  his 
sovereignty.  Omens  were  reported  in  the  sky,  on  earth 
and  in  the  waters.  Tlie  sages  and  diviners  vv^ere  consulted, 
but  their  answers  were  darker  than  Am  ignorance  they  were 
asked  to  dispel.  Yes,  they  agreed,  a  change  is  to  come, 
the  present  order  of  things  will  be  swept  away,  perhaps  by 
Quetzalcoatl,  ])erhap8  by  hideous  beings  with  facei  of 
serpents',  who  walk  with  one  foot,  whose  heads  are  in  their 
breasts,  wliose  huge  hands  serve  as  sun  shades,  and  who  can 
fold  themselves  in  their  immense  ears.^ 

liittle  satisfied  with  these  grotesque  ])ropheoies  the 
monarch  summoned  his  dwarfs  and  hunchbacsks — a  class  of 
dependents  he  maintained  in  imitation  of  Quetzalcoatl — 
and  ordered  them  to  proceed  to  the  sacred  Cave  of 
Cincalco. 

"  Enter  its  darknes,"  he  said,  "  without  fear.     There  you 

will  find  him  who  ages  ago  lived  in  Tula,  who  calls  himself 

Huemac,  the  (Ireat  Hand.^     If  one  enters,  he  dies  indeed, 

but  only  to  be  born  to  an  eternal  life  in  a  land  where  food  and 

wine  are  in  perennial  plenty.     It  is  shady  with  trees,  tilled 

with  fruit,  gay  with  flowers,  and  those  who  dwell  there 

know  nought  but  joy.     Huemac  is  king  of  that  land,  and 

he  who  lives  with  him  is  ever  hapi)y." 

^  The  nanios  of  those  inystorious  beings  are  given  by  Tezozomoc  as 
Tezocuili/ori'pic,  Zenteicxiqne  and  Cnjii/xiques.  Croiiica  M<ixicaiia, 
caps,  cvoi  and  cix. 

^  Huemac,  as  I  have  already  said,  is  stated  by  Saliagun  to  have  been 
the  war  chief  of  Tula,  as  Quetzalcoatl  was  the  sacerdotal  head  (Lib. 
Ill,  cap.  v).  But  Duran  and  moat  writers  state  that  it  was  simply 
another  name  of  Quetzalcoatl. 


138  AMERICAN    HERO-MYTHS. 

Tiie  dwarfs  and  hunchbacks  departed  on  their  mission, 
under  tlie  guidance  of  the  priests.  After  a  time  they 
returned  and  reported  that  they  had  entered  the  cave  and 
reached  a  phice  where  four  roads  met.  They  chose  that 
which  descended  most  rapidly,  and  so'  n  were  accosted  by 
an  old  man  with  a  staff  in  his  hand.  This  was  Totec, 
who  led  them  to  his  lord  Huemac,  to  whom  they  stilted 
the  wish  of  Montezuma  for  definite  information.  The 
reply  was  vague  and  threatening,  and  though  twice  after- 
wards the  emperor  sent  other  embassies,  only  ominous  and 
obscure   announcements   were    returned    by   the   priests.^ 

Clearly  they  preferi'ed  to  be  prophets  of  evil,  and  quite 
possibly  they  themselves  were  the  slaves  of  gloomy  fore- 
bodings. 

Dissatisfied  with  their  reports,  Montezuma  determined  to 
visit  the  underground  i  aim  himself,  and  by  penetrating 
through  the  cave  of  Cincalco  to  reach  the  mysterious  land 
where  his  attendants  and  priests  professed  to  have  been. 
For  obvious  reasons  such  a  suggestion  was  not  palatable  to 
them,  and  they  succeeded  in  persuading  him  to  renounce 
the  plan,  and  their  deceptions  remained  undiscovered. 

Their  idle  tales  brought  no  r  lief  to  the  anxious  monarch, 

and  at  length,  when  his  artists  showed  him  pictures  of  the 

bearded  Spaniards  and  strings  of  glittering  beads   from 

Cortes,  the  emperor  could  doubt  no  longer,  and  exclaimed  : 

^  Tezozomoc,  Crordca  Mexicana,  caps,  cviii,  cix;  Snhagun,  Historia, 
Lib.  XII,  cap.  ix.  The  four  roads  which  met  one  on  the  journey  to 
the  Under  World  are  also  described  in  the  Popol  Vuh,  p.  83.  Each  is 
of  a  different  color,  and  only  one  is  safe  to  follow. 


MONTEZUMA'S  ADDRESS. 


139 


"Truly  tliis  is  the  Quetzalooatl  wo  expeoto<l,  ho  who  lived 
with  us  of  old  in  Tula.  •  Undoubtedly  it  is  he,  Ce  Acatl 
Inacuil,  the  god  of  One  Reed,  who  rs  journeying."^ 

On  his  very  first  intet-view  with  Cortes,  he  addressed 
him  through  the  interpreter  Marina  in  remarkable  words 
which  have  I  ^en  preserved  to  us  by  the  Spanish  conqueror 
himself.     Cortes  writes  : — 

"Having  delivered  me  the  presents,  he  seated  himself 
next  to  me  and  spoke  as  follows :  — 

" '  We  have  known  for  a  long  time,  by  the  writings 
handed  down  by  our  forefathers,  that  neither  I  nor  any  who 
inhabit  this  land  are  natives  of  it,  but  foreigners  who  cc.me 
here  from  remote  parts.  We  also  know  that  we  wore  led 
here  by  a  ruler,  whose  subjects  we  all  were,  who  returned 
to  his  country,  and  after  a  long  time  came  here  again  and 
wished  to  take  his  people  away.  But  they  had  married 
wives  and  built  houses,  and  they  would  neither  go  with 
him  nor  recognize  him  as  their  king;  therefore  he  went 
back.  We  have  ever  believed  that  those  who  were  of  his 
lineage  would  some  time  come  and  claim  this  land  as  his, 
and  us  as  his  vassals.  From  the  direction  whence  you 
come,  which  is  where  the  sun  rises,  and  from  what  you  tell 
me  of  this  great  lord  who  sent  you,  we  believe  and  think 
it  certain  that  he  is  our  natural  ruler,  especially  since  you 
say  that  for  a  long  time  he  has  known  about  us.  There- 
fore you  may  feel  certain  that  we  shall  obey  you,  and  shall 
respect  you  as  holding  the  place  of  that  great  lord  ;  and  in 
^  Tezozomoc,  Cronica  Mexicana,  cap.  cviii. 


140  AMERICAN   HKRO-MYTTIS. 

all  the  land  1  rule  you  may  fjjive  what  orders  you  wish,  and 
they  shall  be  obeyed,  and  everyUiiug  we  have  shall  be  put 
at  your  service.  And  since  you  are  thus  in  your  own 
heritage  and  your  own  house,  take  your  ease  and  rest  from 
the  fatigue  of  the  journey  and  the  wars  you  have  had  on 
the  way/  "  ^ 

Such  was  the  extraordinary  address  with  which  the 
Spaniard,  with  his  handful  of  men,  was  received  by  tlie 
most  powerful  war  chief  of  the  American  continent. 
It  confessed  cjomplete  submission,  without  a  struggle.  But 
it  was  the  expression  of  a  general  sentiment.  When  the 
S[)unisli  ships  for  the  first  time  reached  the  Mexican  shores 
the  natives  kissed  their  sides  and  hailed  the  white  and 
bearded  sti-angors  from  the  east  as  gods,  sons  and  brothers 
of  Quetzalcoatl,  come  back  from  their  celestial  home  to 
claim  their  own  on  earth  and  bring  again  the  days  of 
Paradise;'^  a  hope,  dryly  observes  Father  Mendieta,  which 

^  Corti\s,  Carta  Segundd,  Octobtn- 30tl>,  1520.  According  to  Bt'i-nal 
Diaz  Monteziima  referred  to  tlio  prediction  several  times.  Histovia 
Verdadera  de  la  Coiiquista  de  la  Niteva  Espaila,  cap.  i.xxxix,  xc. 
The  words  of  Montezuma  are  also  given  by  Father  Saliagim,  Historia 
de  Niieva  EspaKa,  Lib.  xii,  cap.  xvr.  The  statement  of  Montezuma 
that  Quetzalcoatl  had  already  returned,  but  had  not  been  well  rec(;ived 
by  the  people,  and  had,  therefore,  left  them  again,  is  very  interesting. 
It  is  a  part  of  the  Quetzalcoatl  myth  which  I  have  not  found  in  any 
oth(>r  Aztec  source.  But  it  distinctly  aj)pears  in  the  Kiche  which  I  shall 
quote  on  a  later  ]iag(i,  and  is  also  in  closi.^  parallelism  witii  the  hero- 
myths  of  Yucatan,  Peru  and  elsewhere.  It  is,  to  my  mind,  a  strong 
evidence  of  theaccuracy  of  Marina's  translation  of  Montezuma's  words, 
and  the  fidelity  of  Cortes'  memory. 

'^  Sahagun,  Historia,  Lib.  xii,  cap.  ii. 


THE  1'IIE.SENTIMKNT  EXPLAINED. 


141 


the  poor  Indians  soon  gave  up  when  they  came  to  feel  the 
acts  of  their  visitors.* 

Such  presentiments  were  found  scattered  through 
America.  They  liave  excited  tlie  suspicion  of  historians 
sind  puzzled  anticpiaries  to  explain.  But  their  interpre- 
tation is  simple  enough.  The  primitive  myth  of  the  sun 
which  had  sunk  but  should  rise  again,  luid  ii.  the  lapse  of 
time  lost  its  peculiarly  religious  sense,  and  had  been  in 
part  taken  to  refer  to  piist  historical  events.  The  Light-(  f od 
had  become  merged  in  the  divine  culture  hero.  He  it  was 
who  was  believed  to  have  gone  away,  not  to  die,  for  he  was 
immortal,  but  to  dwell  in  the  distant  east,  whence  in  the 
fullness  of  time  he  would  return. 

This  was  why  ^[ontezuma  and  his  sub)e(!ts  received  the 
whites  as  expected  guests,  and  ([uoted  to  theni  prophecies 
of  their  coming.  The  Mayas  of  Yucatan,  the  Muyscas  of 
Bogota,  the  Q([uichuas  of  Peru,  all  did  the  same,  and  all 
on  the  same  grounds — the  confident  hope  of  the  return  of 
the  Light-God  from  the  uiuhir  world. 

This  hope  is  an  integral  part  of  this  great  Myth  of 
liight,  in  whatever  part  of  the  world  we  find  it.  Osiris, 
though  murderc  "^  and  his  body  cast  into  "  the  unclean 
sea,"  will  come  again  from  the  eastern  shores.  Balder, 
slain  by  the  wiles  of  Loki,  is  not  dead  forever,  but  at  the 

^  "  Los  Indioa  siempre  esperaron  que  se  habia  de  cumplir  aquellu 
profecia  y  cuaudo  vieron  veiiir  a  lus  cristianos  liiiigo  los  Uamaron 
dioses,  liijos,  y  hermanos  do  Quetzalooatl,  aunque  despiies  (]ue 
conocioron  y  experimL'iitaron  sus  obras,  no  los  tuvieroii  i)or 
celcstiales."     Hisloria  Eclcsiastica  Indiana,  Lib.  ii,  cap.  x. 


142  AMERICAN   HEIlO-AfYTIIS. 

appointed  time  will  iij)pear  uj^siin  in  nobler  majesty.    So  in 

her  divine  fury  singH  the  prophetess  of  the  Voluspa: — 

•'Shall  arise  a  Hccond  timo, 
Earth  from  ocean,  green  and  fair, 
The  waters  (!l>l),  the  eagles  fly, 
Snatch  the  fish  from  out  the  Hood. 

"  Once  again  the  wondrous  runes, 
(lolden  tablets,  shall  be  found; 
Mystic  runes  by  yEsir  carved, 
Gods  who  ruled  Fiolnir's  line. 

"Then  shall  fields  nnseeded  bear, 
111  shall  tiee,  and  Balder  come, 
Dwell  in  Odin's  highest  hall. 
He  and  all  the  hapjiy  gods. 

"  Outshines  the  sun  that  mighty  hall, 
Glitters  gold  on  heaven's  hill ; 
There  shall' god-like  princes  dwell. 
And  rule  for  aye  a  happy  world." 


CHAPTER  IV. 

THE    1IKIU)-<}C)DH   OF   TIIK  MAYAS. 

Civilization-  ok  tmk   Mayah— WHEwrn  it   Okkjixated— Duplicate 
TiuurnoNS. 

§  1.     The  Cult  are  Ifero  Itzamna. 

ItZAMNA  am  IlrLRR,  PlllKST  AND  TkACHER — Ah  ClIlEK  GoD  ANI»  CltEATOK 

OK  THK  WoRij) — Lah  Casas'  Supposei)  Chkiht  Myth — The  Four 
Bacabh— It/amna  as  Loro  ok  the  Winds  and  Rains— Tmk 
Symhol  ok  the  Cross — As  Lord  ok  the  Light  and  Day— Deriva- 
tion OK  His  Variois  Nam  eh. 

'i  2.  The  Culture  Hero  Kuknlcan. 
KuKULCAN  AS  Connected  with  the  Calendar — Meanino  ok  the 
Name— Thk  Myth  ok  the  Foir  Hrotmeks — Kikulcan's  Haim-y 
Ri'LE  and  Miraci'locs  Disai'I'earance — Relation  to  Quet- 
ZALcoATL— Aztec  and  Maya  Mytholooy — Kukulcan  a  Maya 
Divinity — The  Expected  Return  ok  the  Herooobs— The  Maya 
Prophecies — Their  Explanation. 

The  liigli-water  mark  of  ancient  American  civilization 

was  touciied  by  the  Mayas,  tlie  race  wlio  inhabited  the 

peninsnUi  of  Yncatan  and  vicinity.    Its  members  extended 

to  the  Pacific  coast  and  included  tiie  tribes  of  Vera  J*a/, 

Guatemala,  and  parts  of  Chiapas  and  Honduras,  and  had 

an  outlying  branch  in  the  hot  lowlands  watered  by  the 

River  Panuco,  north  of  Vera  Cruz.     In  all,  it  has  been 

estimated  that  they  numbered  at  the  time  of  the  Conquest 

perhaps  two  million  souls.      To  them  are  due  the  vast 

structures  of  Copan,  Palenque  and  Uxmal,  and  they  alone 

possessed  a  mode  of  writing  which   rested  distinctly  on  a 

phonetic  basis. 

The  zenith  of  their  prosperity  had,  however,  been  passed 

143 


144  AMERICAN    HKRO-MYTIIS. 

u  century  lu'loru  tlie  S|miiiMli  coiKiucrorH  invaded  their 
soil.  A  luij^e  part  of  the  peninsuhi  of  Yucatan  had  been 
for  generations  rnh'd  in  peace  by  aconfe(h'ralion  of  wev(.'ral 
tribes,  whose  capital  city  wan  Mayapan,  ten  leagucH  south 
of  where  Merithi  uow  stands,  and  whose  ruins  still  cover 
many  iiundred  acres  of  the  plain.  Somewhere  about  the 
year  1440  there  was  a  general  revolt  of  the  eastern  prov- 
inces ;  Mayai)an  itself  was  assaulted  and  destroyed,  and  the 
Peninsula  was  divided  among  a  number  of  petty  (ihicftains. 

Such  was  its  political  condition  at  the  time  of  the  dis- 
covery. There  were  numerous  populous  cities,  well  built 
of  stone  and  mortar,  but  their  inhabitants  were  at  war  with 
each  other  and  devoid  of  unity  of  j)urpose.'  llciice  they 
fell  a  comparatively  easy  prey  to  the  con([uistadors. 

Whence  came  this  civilization?  Was  it  an  ollshoot  of 
that  of  the  Aztecs?  Or  did  it  produce  the  latter  ? 

These  interesting  (pieations  I  cannot  disiuiss  in  full  at 
this  time.  All  that  concerns  my  present  purpose  is  to 
treat  of  them  so  far  as  they  are  connected  with  the  myth- 
ology of  the  race.  Inciilentally,  however,  this  will  throw 
some  light  on  these  obscure  points,  and  at  any  rate  enable 
us  to  dismiss  certain  prevalent  assumptions  as  erroneous. 

One  of  these  is  the  notion  that  the  Toltccs  were  the 

'  Franci.sco  tk'  Muntejo,  who  was  tlie  lirst  to  iixplore  Y'iicataii(lo2H), 
has  It'tt  strong  toHtiinony  to  tho  majesty  ol"  its  c  tios  ami  the  agricultu- 
ral industry  of  its  inhai>itaiits.  He  writes  to  tho  King,  in  lh(i  report  of 
his  oxpodition :  "  La  tierra  us  may  pobladu  y  do  muy  grandes  oiuda- 
des  y  villas  nuiy  frcscas.  Todos  los  pueblos  son  una  luicrta  do  fru- 
tales."  Carta  a  su  Magesfafl,  13  Ahril,  1529,  in  the  Coleccioit  de 
Doeumentos  Iiitditos  del  Archico  de  ladias,  Tom.  xui. 


MYTIIH   OF   YUCATAN'. 


146 


orij^iimtorH  of  Viicadiii  <'iilturt'.  I  liopr  I  Imvn  miid 
onon^li  ill  the  previous  elmptfr  to  exorciw  piTiiuuMintly 
frotii  imcicnt  American  history  these  purely  itnaj;;in:iry 
iK'inf^s.  'J'hey  hav«'  servcul  lon^  enou;;h  as  the;  hist  refuge 
of  ij;'Moranee. 

Let  HH  rather  Ji»k  what  vceoniits  the  Mayas  themselves 
gave  of  th(!  origin  of  thcMr  arts  and  their  anci'stors. 

Most  nnfortnnately  very  moagrc!  sonrees  of  information 
are  open  to  us.  \ve  have  no  Sahagun  to  rejjort  to  us  the 
traditioiiH  and  prayers  of  this  strange  people.  Only  fnig- 
ir>  -ntH  of  their  legends  and  hints  of  their  history  have  l)een 
saved,  almost  by  aeeident,  from  the  genenil  wreck  of  their 
civilization.  From  these,  however,  it  is  possibh'  to  piec(! 
together  enough  to  give  us  a  glimpse  of  their  original  form, 
an<l  we  shall  llnd  it  not  unlike  those  we  have  already 
reviewed. 

There  appear  to  have  been  two  distinct  (ycles  of  myths 
in  Yucatan,  the  jst  ancient  and  general  that  relating  to 
Itzamna,  the  se(!ond,  of  later  date  and  different  origin, 
referring  to  Kukulcan.  It  is  barely  possible  that  these 
may  be  different  versions  of  tlie  same;  but  certaiidy  they 
were  regarded  as  distinct  by  the  natives  at  and  long  before 
the  time  of  the  Concjucst. 

This  is  seen  in  the  account  they  gave  of  (heir  origin. 
They  did  not  pretend  to  be  autochthoncjus,  but  claimed 
that  their  ancestors  came  from  distant  regions,  in  two  bands. 
The  largest  and  most  ancient  immigration  was  from  the 
East,  across,  or  rather  through,  the  ocean — for  the  go*     had 


10 


110  AMEnrCAV    FIKUO-MYTIIH. 

opened  twolvc  piitliM  tliruii;;Ii  it — jiml  this  was  <'on(lii('t«Ml 
\>y  till!  inytliiciil  civili/cr  rt/ainii<t.  The  Hocopd  hsiiul,  h'HM 
in  luiinbor  and  hitcr  in  tiniu,  carno  in  i'rovi  tliu  WcHt,  and 
with  tlieni  .wan  Kni<nlnMi.  The  fV/iuier  was  called  the 
(treat  Arrival ;  the  latter,  tlie  Less  Aiiival.' 
§  1.     T/iv  Cu/lurr  Hern,  Itmmw't. 

To  tins  ancient  leader,  Itzaniiia,  tiie  nation  alluded  as 
their  f;uide,  instructor  and  eivili/er.  It  was  he  who  gave 
names  to  all  the  rivers  and  divisions  of  land  ;  he  was  tlu'lr 
first  priest,  and  tau<j,lit  theui  the  proper  rites  wherewith  to 
please  the  ginls  and  appease  their  ill-will  ;  ho  v/as  the 
patron  of  the  healers  and  diviners,  and  litid  disclosed  to 
theru  the  mysterious  virtues  of  plants ;  In  the  month  Uo 
thev  assembled  and  nuule  new  fire  and  burned  to  him 
incense,  and  having  cleansed  their  books  with  water  drawn 
from  a  fountaiii  from  which  no  woman  had  ever  drunk,  the 
most  learned  of  the  sages  o[)eiied  the  volumes  to  forecast 
the  character  of  the  coming  year. 

It  was  It/amuii  who  first  invented  the  characters  or 
letters  in  which  the  Mavas  wrote  their  numerous  books, 

^  Cogolludo  cotitnuliots  liinisclf  in  dcscribiiif,'  tlui.so  evoiitH  ;  saying 
first  that  tiie  grciitcr  biuid  caiiic  tVom  tin;  WoHt,  but  later  in  tho  f-anie 
chapter  corrects  liiuisclf,  and  criticizes  Father  Lizana  lor  having 
comiuitted  the  same  trror.  Cogolludo's  authority  was  the  original 
MSS.  of  (Tas|)ar  Antonio,  an  educated  native,  of  royal  linea».'e,  who 
wrote  in  IGS'J.  llisloriade  Yucatan,  Jiib.  iv,  caps,  iii,  iv.  Lizana  gives 
the  names  of  these  arrivals  as  iVb/t/j/a/ r  '^''"dal.  These  words  are 
badly   nuitihited.     They  should    rear"  nd   {noh,  great,   cniel, 

descent,    arrival)    and    jea,  emel  A),      Landa   sujiiiorts  tho 

position  of  Cogolhido.     Itelacio  t'osas  de   Vncatan,  p.  2S.     It 

is  he  who  speaks  of  the  "  doce  Ov       lOS  per  el  mar." 


ITZAMNA    AH    IMI-Klt. 


147 


and  wliicli  tliey  carved  in  such  pr«tfiisi(»n  on  the  Htonc  and 
wood  of  their  edili(;eH.  \lv  also  devised  their  cah  iidar,  one 
nior(>  |)ert'e(;t  oven  tliaii  that  of  the  MexicauH,  though  in  ii 
genera!  way  siiuihir  to  it.' 

Ah  eity-l)uil(hM'  and  Icing,  iii-*  history  is  intimately 
asH(>(;iated  with  the  noble  edifices  of  Itzanml,  which  he  laid 
out  and  construeted,  and  over  which  he  ruled,  enacting  wise 
laws  and  extending  the  power  and  happiness  of  his  people 
for  an  indefinite  j>eriod. 

Thus  Itzanuia,  regarded  jis  ruler,  priest  and  teacher,  was, 
no  doid)t,  spoken  of  as  an  historical  j)ersonage,  and  is  so  put 
down  by  various  historians,  even  to  the  most  recent."  But 
another  form  in  which  he  appears  jwoves  him  to  have  been 
an  incarnation  of  deity,  and  carries  his  history  from  earth 
to  heaven.  This  is  shown  in  the  very  earliest  account  we 
have  of  the  Maya  mythology. 

'  Tlie  iiutlioritiusoii  thisphiiHO  ot'ItzaniMa's flmriictorarf  Cogolliido, 
Ilislorid  dc  Viicatun^  lAh.  iv,  cup.  iii ;  Lantlii,  ('usasde  )'ucaltiH,  p\t. 
285,  28!l,  and  lieltran  do  Santa  Rosa  Maria,  ^/•<<;(/c/  Idioma  Mai/a,  p. 
10.  Till'  liitttT  has  u  particularly  valuiihlc  extract  fri)m  the  now  lost 
Maya  Dictionary  of  F.  Gabriel  dc  San  Uticnavcntura.  ''El  prinicro 
((ue  hallo  Uih  letras  de  lii  Icngua  Maya  6  hizo  el  computo  de  los  anos, 
ineses  y  odadcs,  y  lo  engiifio  todo  <i  los  Indios  de  esta  Provincia,  t"n6 
un  Indio  llumado  Kinchi.  tu,  y  por  otro  nonibro  Tzatnna.  Noticia 
(|Ui,'  dcbonuis  a  diclio  li.  F.  iabriol,  y  trae  en  su  Culepino,  lit.  K.  verb. 
Kinchnlmu,  fol.  390,  vuult." 

'  Crcscencio  Carrillo,  Jlisforia  Autigua  de  Yucatan,  \).  144, 
M6rida,  1881.  Though  obliged  to  differ  on  many  points  with  this 
indotatigable  archieologi.st,  1  niu.st  not  omit  to  suite  my  ap|)reciati(>n 
and  respect  for  his  earnest  interest  in  the  language  and  anticpiities 
of  his  country.  I  know  of  no  other  Yucatecan  who  has  equal  enthu- 
siasm or  so  just  an  estimate  of  the  antiquarian  riches  of  his  native  land. 


148  AMERI(L\,N    IiERO-MYTHS. 

For  this  account  wo  are  iiulebtcd  to  the  celebrated  Las 
Casas,  l!»e  "  Vpo.stle  of  tlie  Indians."  In  1545  he  sent  a 
certain  priest,  Francisco  Hernandez  by  name,  into  the  pe- 
ninsuhi  as  a  missionary.  Hernandez  had  already  traversed 
it  as  cha[)lain  to  Montejo's  expedition,  in  1528,  and  was  to 
some  degree  familiar  with  the  Maya  tongue.  After  nearly 
a  year  s{)ent  among  the  natives  he  fi)rwarded  a  re[)ort  to 
Las  Casas,  in  which,  among  othi  matters,  he  noted  a  resem- 
blance v/hich  seemed  to  exist  between  the  myths  recounted 
by  the  ]Maya  priests  and  the  Christian  dogn^as.  They  told 
him  that  the  highest  deity  they  worshiped  was  Izona, 
who  had  made  men  and  all  things.  To  him  was  born  a  son, 
named  Bacab  or  Bacabab,  by  a  virgin,  Chibilias,  whose 
jiiother  Avas  Ix(thel.  Bacab  was  slain  by  a  certain  P]opuco, 
on  t'.ie  day  called  /  ;.t,  but  after  three  days  rose  from  the 
(lead  and  ascended  into  heaven.  The  Holy  Ghost  was 
represented  by  I'johuac,  who  furnished  the  world  with  all 
things  nt^cessary  to  man's  life  and  comfort.  Asked  what 
Bacab  meant,  they  replied,  "the  Son  of  the  Great  Father," 
and  Echuac  they  translated  by  "  the  merchant."  ^ 

This  is  the  story  that  a  modern  writer  says,  "  ought  to 

be  repudiated  without  question.""     But  I  think  not.     It  is 

not  difficult  to  restore  these  names  to  their  correct  forms, 

and  then   the  fancied   resemblance  to  Christian  theology 

disappears,  while  the  (iharacter  of  the  original  myth  becomes 

apparent. 

^  Las  Casas,  Ilistoria  Apologetica  dc  las  Indias  Occidentalen,  cap. 
<'xxni. 

'^  John  T.  Short,  The  North  Americans  of  Antiquity,  p.  231. 


SUPPOSED   CHRIST    MYTH. 


149 


Co<>;()llii(l()  loiij^  siuce  justly  construed  Izona  as  a  mis- 
readiiij^  for  Izamna.  Bacahab  is  the  plural  form  of  Baeab^ 
and  shows  that  the  sons  wore  several.  We  are  well 
acquainted  with  the  Bacabab.  Bishop  Landa  tells  us  all 
about  them.  They  were  four  in  number,  four  ;^igantic 
brothers,  who  supported  the  four  tiorners  of  the  heavens, 
who  blew  the  four  wiuds  from  the  four  cardinal  points,  and 
who  presided  over  the  four  Dominical  signs  of  the  Calcui  r. 
As  each  year  in  the  Cilendar  was  supposetl  to  be  under  the 
influence  of  one  or  the  other  of  these  brother-',  one  Bacab 
was  said  to  die  at  the  close  of  the  year;  and  after  the 
"  nameless  "  or  intercidary  days  had  passed  the  next  Baeab 
would  live;  and  as  each  computation  of  the  year  began  on 
the  day  Imix,  which  was  the  third  before  the  close  of  the 
Maya  week,  this  wassaid  figuratively  to  be  the  day  of  death 
of  the  Bacab  of  that  year.  And  whereas  three  (or  four) 
days  later  a  new  year  began,  with  another  Bacab,  the  one 
was  said  to  have  died  and  risen  again. 

The  myth  further  relates  that  the  Bacabs   were   sons 

of  Ix-chel.     She  was  the  Goddess  of  the  Rainbow,  which 

her  name  signifies.     She  was  likewise  believed  to  be  the 

guardian  of  women  in  childbirth,  and  one  of  the  patrons  of 

the  art  of  medicine.     The  early  historians,  Roman  and 

Landa,  also    ass(  i  iate    her  with  Itzamna,^  thus  verifying 

the  legend  recorded  by  Hernandez. 

^  Fniy  Ilicroniuio  Roman,  De  la  Itepublica  de  las  Indias  Occideii- 
tales,  Lib.  u,  cap.  xv ;  Diego  <le  Landa,  Relacion  de  las  Cusas  de 
Ynratan,  p.  288.  Cogolliulo  also  mentions  Ix  chel,  Ilistoria  de 
Yucatan,  JAh.  iv,  e-ap.  vi.  Tlie  word  in  Maya  for  rainbow  is  chel  or 
cheel;  ix  is  the  feminine  prefix,  which  also  changes  the  noun  from  the 
inanimate  to  the  animate  sense. 


150  AMERICAN   HERO-MYTHS. 

That  the  Rainbow  sliouhl  be  porsonified  as  wife  of  tlie 
Liglit-God  and  mother  of  the  rain-gods,  is  an  idea  strictly 
in  accordance  with  the  course  of  mythological  thonglit  in 
the  red  race,  and  is  founded  on  natural  relations  too  evi- 
dent to  be  Mii8(!onstrued.  The  rainbow  is  never  seen  but 
during  a  shower,  and  while  the  sun  is  shining;  hence  it  is 
always  associated  with  these  two  meteorological  j)henonu'na. 

I  may  quote  in  comparison  the  rainbow  myth  of  the 
Moxos  of  South  America.  Tlicy  held  it  to  be  the  wife  of 
Arama,  their  god  of  light,  and  her  duty  was  to  pour  the 
refreshing  rains  on  the  soil  parched  by  the  glaring  eye  of 
her  mighty  spouse.  Hence  they  looked  upon  hor  as 
goddess  of  waters,  of  trees  and  plants,  and  of  fertility  in 
general.^ 

Or  we  may  take  the  Muyscas,  a  cultivated  and  interest- 
ing nation  who  dwelt  on  the  lofty  plateau  where  Bogota  is 
situated.  Tiiey  worshiped  the  Uiinbow  under  the  name 
Ouohaviva  and  pi.*..ouified  it  as  a  goddess,  who  took  i)artic- 
ular  care  of  those  sick  with  fevers  and  of  women  in  childbirth. 
She  was  also  closely  associated  in  their  myth  with  their 
culture-hero  Bochica,  the  story  being  that  on  one  occasion, 
when  an  ill-natured  divinity  had   inundated  the  plain  of 

'■  Fiibula,  ridio'ila  adspersum  tuperstitione,  haljcbaiit  de  iride.  A- 
jebant  illaiu  es.se  Araniaiii  feniinam,  solis  coiiju<,'em,  cujus  officium 
sit  terras  a  viro  exustas  iml)rim»i  heiieficio  rccreare.  Cum  (niira  vi- 
dcrent  arcum  ilium  non  nisi  pluvio  tempore  in  conspectu  venire,  et 
tunc  arborum  cacuminil)us  velut  insidere,  persuadebant  siiii  a(iuaruni 
ilium  esse  Prajsidem,  arbores(]ue  pruceras  omnirs  sua  in  tutela  habere." 
Franc.  Xav.,  Eder,  DcscripUu  Piovincioi  Moxitanim  in  Regno  Feruano 
p.  24'.»  (B'ldiB,  1791). 


IXCIIEL,   THE   RAINBOW. 


151 


B()<;ota,  Bocliica  appeared  to  the  distressed  inhabitants  in 
company  with  Cu(;liaviva,  and  cleavinj^  the  mountains  with 
a  blow  of  his  golden  sceptre,  opened  a  passage  for  tlie 
waters  into  the  valley  below/ 

As  goddess  of  the  fertilizing  showers,  of  growth  and  life, 
it  is  easily  seen  how-  Ixchel  came  to  be  the  deity  both  of 
women  in  childbirth  and  of  the  medical  art,  a  Juno  Sospita 
as  well  as  a  Juno  Lucina. 

The  statement  is  also  significant,  that  the  I>acabs  were 
supposed  to  be  the  victims  of  Ah-puehah,  the  Despoiler  or 
Destroyer,"  though  the  precise  import  of  that  character  in 
the  mythical  drama  is  left  uncertain.'' 

The  supj)osed  Holy  Ghost,  Echuac,  properly  Ah-Kiuic, 

Master  of  tho  Market,  was  the  god  of  the  merchants  and 

the  cacao  plantations.     He  formed  a  triad  with  two  other 

gods,  Chac,  one  of  the  rain  gods,  and  Ilobnel,  also  a  god  of 

^  E.  Uricoecliea,  Gramativa  de  la  Lctigua  Chibcha,  Introd.,  p.  xx. 
The  similarity  of  these  to  the  Bihliciil  iiccount  is  not  to  be  attribiitod 
to  borrowing  from  the  hitter,  but  .simply  that  it,  as  they,  are  both  the 
mythological  exjiressions  of  the  same  natural  phenomenon.  In  Norse 
mythology.  Freya  is  the  rainbow  goddess.  She  wears  the  bow  as  a  neck- 
lace or  girdle.  It  was  hammered  out  for  her  '>  four  dwarfs,  the  four 
winds  from  the  cardinal  points,  and  Odin  seeks  to  get  it  from  her. 
Schwartz,  Ursprung  der  Mythologie.,  S.  117. 

^  Eopuco  I  take  to  be  from  the  verb  piich  or  puk,  to  melt,  to  dis- 
solve, to  shell  corn  from  the  cob,  to  spoil  ;  hence  puk,  spoiled,  rotten, 
podtida,  and  possibly  ppnch,  to  Hog,  to  beat.  The  prefix  ah,  signifies 
one  who  practices  or  is  skilled  in  the  action  which  the  verb  denotes. 

*  The  mother  of  the  Bacabs  is  given  in  the  myth  as  ChihlUas  (or 
Chibirias,  but  there  is  no  r  in  the  Maya  al|)habet).  Cogolludo  men- 
tions a  goddess  Ix  chebd  yax,  one  of  whose  functions  was  to  preside 
over  drawing  and  painting.  The  name  is  from  chebel,  the  brush  used 
in  these  arts.     But  the  connection  is  obscure. 


152  AMERICAN    HERO-MYTHS. 

the  food  supply.  To  this  triad  travelers,  on  stopping  for 
the  'li'glit,  set  on  end  three  stones  and  placed  in  front  of 
thenfi  three  fla*^  stones,  on  which  in(?ense  was  burned. 
At  iheir  festival  in  the  month  Muan  precisely  three  cups 
of  native  wine  (mead)  were  drained  by  each  person 
present.* 

TJie  descrij)tion  of  some  such  rites  as  these  is,  no  doubt, 
what  led  the  worthy  Hernandez  to  suppose  that  the  Mayas 
had  Trinitarian  doctrines.  When  they  said  that  the  god 
of  the  merchants  and  planters  suj)plied  the  wants  of  men 
and  furnished  tlie  world  with  desirable  things,  it  was  but  a 
slightly  figurative  way  of  stating  a  simple  truth. 

The  four  Bacabs  c.cc  called  by  Cogolludo  "the  gods  of 
the  winds."  Each  was  identified  with  a  particular  color 
and  a  <'ertain  cardinal  point.  The  first  was  that  of  the 
South.  He  was  called  Hobnil,  the  Belly;  his  color  was 
yellow,  which,  as  tliat  of  the  ripe  ears,  was  regarded  as  a 
favorable  and  promising  hue ;  the  augury  of  his  year  was 
propitious,  and  it  was  said  of  him,  referring  to  some  myth 
now  lost,  that  he  had  never  sinned  as  had  his  brothers.  He 
answered  to  the  day  Kan.  which  was  the  first  of  the  Ma;  a 
week  of  thirteen  days.^     The  remaining  Bacabs  were  the 

^  Landii,  Relacioa  de  las  Cosas  de  Yucatan,  pp.  150,  2G0. 

2  Landii,  Relacion,  pp.  208,  211,  etc.  Hobnil  is  tlio  ordinary  word 
for  belly,  stoniach,  from  hobol,  hollow.  Figuratively,  in  these  dialects 
it  meant  subsistence,  life,  as  we  use  in  both  these  senses  ihe  word 
"  vitals."  Among  the  Kiches  of  Guatemala,  a  tribe  of  Maya  stock, 
we  find,  as  terms  applied  to  their  highest  divinity,  u  pam  ideu,  u  pam 
cah,  literally  Belly  of  the  Earth,  Belly  of  t\e  Sky,  meaniisg  that  by 
which  earth  and  sky  exist.     Popol  Vuh,  p.  332. 


NAMES   OF   ITZAMNA. 


153 


Il(!(1,  assigned  to  the  East,  theWliite,  to  the  North,  and  the 
Bhu'k,  to  the  West,  and  tlie  winds  and  rains  from  those 
directions  were  believed  to  be  under  the  charge  of  tiiese 
giant  caryatides. 

Their  close  relation  with  Ttzamnii  is  evidenced,  not  only 
in  the  fragmentary  myth  preserved  by  Hernandez,  but 
(juite  ani[)ly  in  the  descriptions  of  the  rites  at  the  close 
of  each  year  and  in  the  various  festivals  during  the  year, 
as  narrated  by  Bishop  Landa.  Thus  at  the  termina- 
tion of  the  year,  along  with  the  sacrifices  to  the  Bacab  of 
the  year  were  others  to  Itzarana,  either  under  his  surname 
Canil,  which  has  various  meanings,^  or  as  Klnich-ahau, 
Lord  of  the  Eye  of  the  Day,^  or  Yax-ooc-aJimut,  the  first 
to  know  and  hear  of  events,^  or  finally  as  UaG-mHun-ahau, 
Lord  of  the  Wheel  of  the  Months.* 

The  word  bacah  means  "erected,"  "set  up." ^     It  was 

^Can,  of  wliioli  the  "diU;rminativ»; "  form  is  canil,  may  mean  a 
serpent,  or  tlie  j'ellow  one,  or  tlie  stron'.'  one,  or  he  who  gives  gifts,  or 
the  converser. 

^  Kin,  tho  day  ;  ich,  eye  ;  ahau,  lord. 

*  Yax,  first ;  coc,  which  means  literally  deaf,  and  hence  to  listen  at- 
tentively (whence  the  name  Cocomus,  for  the  ancient  royal  family  of 
Chichen  Itza,  an  aitpoUation  correctly  translated  "  escuchadores") 
and   ali-niut,  master  of  the  news,  initt  meaning  news,  good  or  bad. 

■'  Uac,  the  months,  is  a  rare  and  now  obsolete  form  of  the  plural  of  u, 
month,  ^^Uac,  i.  e.  u,  por  meses  y  habla  de  tiempo  pasado."  Die- 
cionavio  Mai/a- Espaflul  del  Convento  de  Motul,  MS.  Metun  (Landa, 
mitun)  is  from  met,  a  wheel.  The  calendars,  both  in  Yucatan  and 
Mexico,  were  represented  as  a  wheel. 

'The  Diccionario  Maya  del  Convento  de  Motid,  MS.,  the  only  dic- 
tionary in  which  I  find  the  exact  word,  translates  bacab  by  ''  represen- 
taute,  juglar,  bufon."     This  is  no  doubt  a  late  meaning  taken  from  the 


154  AMERICAN    HERO-MYTHS. 

applied  to  thv,  liacabs  beoiuise  tlioy  were  imaj^ined  to  be 
enormous  giants,  standing  like  [)illars  at  the  four  corners  of 
tlie  earth,  snpporthig  the  heavens.  In  this  sense  they  were 
also  called  chao,  the  giants,  as  the  rain  senders.  They  were 
also  the  gods  of  fertility  and  abundance,  who.  watered  the 
crops,  and  on  whose  favor  depended  the  return  of  the  har- 
vests. Tliey  presided  over  the  streams  and  wells,  and  were 
the  divinities  whose  might  is  manifested  in  the  thunder  and 
lightning,  gods  of  the  storms,  as  well  as  of  the  gentle 
showers.'  The  festival  to  these  gods  of  the  harvest  was  in 
the  month  Mac,  whioli  occurred  in  the  early  sj)ring.  lu 
this  cerenlot^y,  Itzamna  was  also  worshiped  as  the  leader  of 
the  liacabs,  and  an  important  rite  called  "  the  extinction  of 
the  fire  "  was  [Mirfornunl.  "  The  object  of  thfese  sacrifices 
and  this  festival,"  writes  Bishop  Landa,  "was  to  secure  an 
abundance  of  water  for  their  crops."  ^ 

These  four  Chac  or  Bacabab  were  worshiped  under  the 

scenic  representations  of  th(!  supposed  doings  of  the  gods  in  the  ritual 
ceremonies.  The;  proper  form  of  the  word  is  uacab  or  vacab,  whicli 
the  dictionary  mentioned  renders  "  cosa  que  esta  en  pi6  6  enhiesta 
delatite  de  otra."  Tlie  cliange  from  the  initial  v  to  b  is  quite  com- 
mon, us  may  be  seen  by  c()m])aring  the  two  letters  in  Pio  Perez's  Die- 
cinnario  de  la  Leiujiia  Mai/a,  e,  g.  balak,  the  revolution  of  a  wheel, 
from  ualak,  to  turn,  to  revolve. 

^  The  entries  in  the  Duxionario  Maya- Espailol  del  Concento  de 
Motul,  MS.,  are  as  follows: — 

"  Chaac:  gigante,  hombre  de  grande  estatura. 

"  Chaac  :  fu6  un  hombre  asi  grande  que  ensefio  la  agricultura,  al  cual 
tuvieron  des]>ues  por  Dios  de  los  panes,  del  agua,  de  los  truenos  y  re- 
lampagos.  Y  asi  se  dic(',  haj  chaac,  el  rayo ;  ti  Ictuba  chaac  el  rehlm  • 
pago  ;  u  pec  chaac,  el  trueno,"  etc. 

^ Eelacion,  etc,,]3.  2-3b. 


THE   CROSS   SYiMBOL. 


155 


8yinl)ol  of  tlie  cross,  tlic  four  arms  of  wliicli  reprosoiitcd  the 
four  eartliiuil  points.  JJotli  in  lan»j;uage  and  religions  art, 
this  was  reijfarded  as  a  tree.  In  the  ^laya  tongue  it  was 
called  "the  tree  of  hread,"  or  "the  tree  of  life.'"  The 
celebrated  cross  of  Palencjue  is  one  of  its  representations,  as 
I  l)elieve  I  was  the  first  to  j)oint  out,  and  has  now  been 
generally  acknowlinlged  to  be  corret^t."  There  wjis  another 
such  cross,  about  eight  feet  high,  in  a  temple  on  the  island  of 
Cozumel.  This  was  worshiped  as  "  the  god  of  rain,"  or 
more  correctly,  as  the  symbol  of  the  four  rain  gods,  the 
Biicabs.  In  periods  of  drought  offerings  were  made  to  it 
of  birds  (symbols  of  the  winds)  and  it  was  sjjrinkled  witli 
water.  "  AVhcn  this  had  been  done,"  adds  the  historian, 
"they  felt  certain  that  the  rains  would  ])romptly  fall."*' 

^  Tlio  Miiyii  word  is  nahnmcke,  from  uah,  ori^iiiiilly  tlie  tortilla  or 
maizu  cako.  now  tised  for  i)road  gonorally-  It  is  also  ciirrtMit  in  tlie 
sense  of  life  ("  hi  vida  en  cierta  nianera,"  Diccionario  Maya  Espuilol 
del  Convento  (Ic  Motul,  MS.).  Che  is  the  generic  word  for  tree.  I 
cannot  lind  any  particular  tree  called  Tfoinche,  Horn  was  the  name 
a|)]ilied  to  a  wind  instrument,  a  sort  of  trumpet.  In  the  Codex 
Troano,  Plates  xxv,  xxvii,  xxxiv,  it  is  represented  in  use.  The  four 
Bacabs  were  i)rol)ably  imagined  to  blow  the  winds  from  the  four 
corners  of  the  earth  through  such  instruuxMits.  A  similar  rciprescnt- 
ation  is  given  in  the  Cmiex  Borglauus,  Plate  xili,  in  Kingsborough. 
As  the  Chac  was  the  god  of  bread,  Dion  dc  los  jmnes,  so  the  cross  was 
the  tree  of  bread. 

2  See  the  Mi/ths  of  the  New  World,  p.  95  (1st  ed.,  Now  York, 
1808).  This  explanaticn  has  since  been  adopted  by  Dr.  Carl  Schultz- 
Sellack,  altliough  he  omits  to  state  whence  he  derived  it.  Ilis  article 
is  entitled  Die  Amerikanischen  Goiter  der  Vier  Weltgegenden  und  ihre 
Tempeliii  Pidenque  \n  the  Zcitsrhrift  fur  Ethnologie,  187'.).  Coinjiare 
also  Charles  Riu,  The  Palenque  Tablet,  p.  44  (Washington,  1879). 

^  "  Al  pi6  de  aquella  misma  torre  estaba  un  cercado  de  piedra  y  cal, 
mny  bien  lucido  y  almenado,  en  medio  del  cual  habia  una  cruz  de  cal 


15(5  AMKRIf'AN    HEIU)-MYTHS. 

Vl-M'h  of  tho  four  Baeiibs  was  also  culled  Acantiin,  which 
means  "  a  stone  act  up,"  such  a  stone  being  erected  and 
))aintcd  of  the  color  sacred  to  tiie  cardinal  point  that  the 
Jiacal)  roprosontcd.^  Some  of  those  stones  arc  still  fonn<l 
among  the  ruins  oi'  Yucatecan  cities,  and  are  to  this  day 
connected  by  the  natives  with  reproductive  signs."  It  is 
probable,  however,  that  actual  phallic  worship  was  not 
customary  in  Viiciitan.  The  B:icabs  and  Itzanina  were 
closely  related  to  ideas  of  fertility  and  reproduction,  indeed, 
but  it  appears  to  have  been  especially  as  gods  of  the  rains, 
the  harvests,  and  the  food  su{)ply  generally.  The  Spanish 
writers  were  eager  to  discover  all  the  dei)ravity  possible  in 
the  religion  of  the  natives,  and  they  certainly  would  not 
have  missed  such  an  opportunity  for  their  tirades,  had  it 
existed.  As  it  is,  the  references  to  it  are  not  many,  and  not 
clear. 

From  what  I  have  now  jiresented  we  see  that  Itzamnd, 

tan  altii  coino  die/,  palmos,  i'l  hi  ciiiil  tenian  y  adorahan  por  dios  de  la 
lliivia,  porqiK^  (iuaiido  no  Uovia  y  liahia  falta  di;  agiia,  ibaii  a  ella  on 
proctision  y  may  devotos ;  ofruscianle  codornices  sacrificadas  por 
aplacarlc  la  ira  y  onojo  eon  que  ellos  tenia  o  mostraha  toner,  con  la 
sangrc  do  aijiiella  simple  avozica."  Francisco  Lopoz  de  Goniara, 
Conqiiista  (le  Mejico,  p.  305  (Ed.  Paris,  1852). 

^  The  feasts  of  the  Bacabs  AcantUii  are  described  in  Landa's  work. 
The  name  he  does  not  explain.  I  take  it  to  be  acaiin,  past  participle 
ofaddl,  to  erect,  and  tun,  stone.  But  it  may  have  anotlnir  meaning. 
The  word  acan  meant  wine,  or  rather,  moad,  the  intoxicating  liydromol 
the  natives  manufactured.  The  god  of  this  drink  also  bore  the  name 
Acan  ("Acan;  el  Dios  del  vino  que  es  Baco,"  Diccionario  del 
Convento  de  Motid,  MS.).  It  would  be  quite  approi)riate  for  the 
Bacabs  to  be  gods  of  wine. 

^  Stephens,  Travels  in  Yucatan,  Yo\.  i,  p.  484. 


IT/AMNA    AH    MGHT-GOD. 


157 


cjiiiie  from  the  distiint  east,  beyond  the  oeeiui  marge ;  tliat 
he  was  the  teueher  of  arts  and  agrieultur! ;  that  he,  more- 
ov(M',  as  a  divinity,  rnled  the  winds  and  rains,  and  sent  at 
his  will  harvests  and  prosperity.  Can  we  ideritify  him 
further  with  that  personiflcytion  of  Light  which,  as  we 
have  ah'eady  seen,  was  the  dominant  figure  in  other 
American  mythoh)gie8? 

Tliis  seems  indicated  by  his  names  and  titles.  They  were 
many,  some  of  which  I  have  already  analyzed.  That  by 
which  lie  was  best  known  was  I(zamnd,  a  word  of  contested 
meaning  but  which  contains  th(!  same  radicals  as  the 
words  for  the  morning  and  the  dawn,'  and  points  to  his 
identification  with  the  grand  central  fact  at  the  basis  of  all 
these  mythologies,  the  welcome  advent  of  the  light  in  the 
eastern  horizon  after  the  gloom  of  the  night. 

^  Some  have  derived  Itzainua  from  i,  grandson  by  ii  sou,  used  only 
by  a  female;  zamal,  morniiijf,  morrow,  from  zam,  before,  early, 
related  to  yam,  first,  whciicf  also  zamalzam,  the  dawn,  the;  aurora; 
and  lui,  inotiier.  Without  tiic;  accent  iia  means  house.  Crescencio 
Carrillo  prefers  the  derivation  from  itz,  anything  that  trickles  in  drops, 
as  gum  from  a  tree,  rain  or  dew  from  the  sky,  milk  from  teats, 
and  semen  ("leehe  de  amor,"  Dice,  de  MotuU  MS.).  He  says: 
"  Itzdirma,  esto  es,  roeio  diario,  6  sustancia  ouotidiana  del  cielo,  es  el 
mismo  norabre  del  fundador  (de  Itzamal)."  HistoHa  Antigua  de 
Yucatan,  p-  145.  (M6rida,  1881.)  This  does  not  explain  the  last 
syllable,  nd,  which  is  always  strongly  accented.  It  issaid  thatltzamni'i 
spoke  of  himself  only  in  tht;  words  Itz  en  caan,  "I  am  that  which 
trickles  from  the  sky  ; "'  Itz  en  tnui/al,  "  i  am  that  which  trickles  from 
the  clouds."  This  plaiidy  refers  to  his  character  as  a  rain  god. 
Lizana,  Ilistoria  de  Yucatan,  Lib.  i,  cap.  4.  If  a  com[)ound  of  itz, 
atnal,  nd,  the  name,  could  be  translated,  ''  the  milk  of  the  mother  of 
the  morning,"  or  of  the  dawn,  i,  e.,  the  dew;  while  i,  zamal,  nd 
would  be  "son  of  the  mother  of  the  morning." 


15S  AMKIIICAN   HEUO-MYTIIS. 

His  next  most  lVt'(|ucnt  title  wns  hln-ich-ahau,  wliii'li 
may  be  tnuishitwl  eitlier,  "  Lord  of  the  Sun's  Face," 
or,  "  The  Ijord,  the  Kyo  of  the  Dixy.*' '  As  siu^h  lie  was 
the  deity  who  presided  in  the  Sun's  disk  and  shot  forth  his 
seorclnn^  rays.  There  was  a  temple  at  Itzainal  consoeratcd 
to  him  !us  Kin-'u'h-kak-mOy  "  the  Eye  of  the  Day,  the  liird 
of  Fire."'*  In  u  time  of  pestilence  the  people  resortetl  to 
this  temple,  and  at  hi<^h  noon  a  sacriliee  was  spread  nj)on 
the  altar.  The  moment  the  sun  reached  the  zenith,  a  bird 
of  brilliant  plumage,  but  which,  in  fact,  was  nothing  else 
than  a  fiery  flame  shot  from  the  sun, descended  and  consumed 
the  oH'cring  in  the  sight  of  all.  At  Catni)eehe  he  had  a 
temple,  as  Kin-ich-almu-haban,  "  the  Lord  of  the  Sun's 
face,  the  Hunter,'^  where  the  rites  were  sanguinary.'* 

Ant)tlier  temple  at  Itzamal  was  consecrated  to  him,  under 

one  of  his  names,  Kab'd,  He  of  the  Lucky  Hand,'  and  the 

^  Cogolliulo,  who  makes  ii  (lisliiictioii  bctwuoii  Kinich-ulmu  mid 
Itzumiiii  [lliat.  de  I'ncatan,  Lib.  iv,  cap.  vni),  inny  be  curreetod  by 
Luiida  and  Buenaventura,  whom  I  luivu  already  quoted. 

■*  Kin,  the  sun,  the  day;  ich,  the  face,  but^enerally  the  eye  or  eyes  ; 
kak,  fire  ;  ?no,  the  brilliunt  ])lumuged,  sacred  bird,  tiie  am  or  j^uaca- 
nniya,  the  retl  macaw.  This  was  adopted  as  the  title  of  the  ruli'r  of 
Itzaniul,  as  we  learn  from  the  Chronicle  of  Ciiichen  Itza — "Ho  aiiau 
puxci  u  call  yaluui  ah  Itznial  Ivinieh  Kakmo'' — "  In  the  fifth  Age  the 
town  (of  Chichen  Itza)  was  destroyed  by  King  Kiiiich  Kakmo,  o^ 
Itzannd."     El  Libra  de  Ckiliii  lialivn  <le  Chuiiiai/cl,  MS. 

*  CogoUudo,  Uistoria  de  Yucatan,  Lib.  iv,  cap.  vm. 

'  Lizana  says:  "  Se  llanui  y  nombra  Kab-ul  (jue  qiiiere  decir  mano 
ol)radora,''  and  all  writers  have  followed  him,  although  no  such 
meaning  can  be  made  out  of  the  name  thus  written.  Tiie  jirojjer  word 
is  kabil,  which  is  defined  in  tlie  Diccionario  del  Conccnto  de  Motul, 
MS.,  "  el  que  tiene  bnena  mano  para  sembrar,  6  para  poner  colmenas, 
etc."     Landa  also  gives  this  orthography,  lielacion,  p.  216. 


KUKULCAV. 


159 


sick  woro  hrought  there,  a«  it  was  wiid  timt  lie  had  <'iirctl 
many  hy  merely  toiiclnii^  them.  This  fane  vvaH  extremely 
popular,  and  to  it  pilj^jrima^^cs  were  made  from  even  Hiieh 
remote  re^iouH  aw  Tahnsc^o,  (JnatiJinala  and  ('liiapas.  To 
nceommodate  the  pilgrims  four  paved  roads  had  been 
con.struetetl,  to  tiie  North,  South,  East  and  West,  straight 
toward  the  (luarters  of  the  four  winds. 

§  2.     The  Culture  Hero,  Kukulcan. 

The  se(;ond  important  hero-myth  of  the  Mayas  was  that 
about  KuUulcan.  This  is  in  no  way  eonneeted  with  that 
of  Itzamna,  and  is  probably  later  in  date,  and  less  national 
in  character.  The  first  reference  to  it  we  also  owe  to 
Father  Francisco  Hernandez,  whom  I  have  already  ((uotcd, 
and  who  reported  it  to  Jiishop  Las  Casas  in  1545.  His 
words  clearly  indicate  that  we  have  here  to  do  with  a  myth 
relating  to  the  formation  of  the  calendar,  an  oi)inion  which 
can  likewise  be  supported  from  other  sources. 

The  natives  alfirmed,  says  Las  Casas,  that  in  ancient 
times  there  came  to  that  land  twenty  men,  the  chief  of 
whom  was  called  "  Cocolcan,"  and  him  they  spoke  of  as 
the  god  of  fevers  or  agues,  two  of  the  others  as  gods  of 
fishing,  another  two  as  the  gods  of  farms  and  fields,  another 
was  the  tlimulcr  god,  etc.  They  wore  flowing  robes  and 
sandals  on  their  feet,  they  had  long  beards,  and  their  heads 
were  bare.  They  ordered  that  the  people  should  confess 
and  fast,  an<l  some  of  the  natives  fasted  on  Fridays,  because 
on  that  day  the  god  Bacab  died ;  and  the  name  of  that  day 


100  AMKRK'AN    IIERO-MYTIIM. 

ill  their  lun^imj^';  in  himix,  which  they  oHpocially  honor  and 
hold  ill  reverence  m.s  the  day  of  tlie  <lcHth  of  Hacal).' 

In    th»»    inann<Ti|u  of   Hernandez,   which    Laa    Casas 
had  before    hira    when    lie    was   writing    his  Apofoffeticnf 
Ilislory,  tho    naincH   of  all    the  twenty  were  given  ;  bnt 
unfortunately  for   antiquarian   research,  the  good  bishop 
excuses  hitnstilf  from  (juoting  them,  on  account  of  their 
biirl)arous  apjMaraixre.     I   have  little  doubt,  however,  that 
hail  he  done  so,  we  shouM  find  them  to  be  the  names  of  th' 
twenty  days  of  the  native  cjdenda'"  month,     'riiesc  are  the 
visitors  who  come,  one  every  morning,  with  flowing  rolxjs, 
full  beard  and  h:iir,  and  bring  with  them  our  good  or  bad 
luck — wlritever  the  day  brings  forth.     Hernandez  made 
the  same  misUike  as  <lid   Father  Franciisco  de  liobadilla, 
when  he  in(iuired  of  the  Xicaraguaus  the  names  of  their 
gods,  and  they  gave  him  those  of  the  twenty  days  of  the 
month.'      Each    day    was,   indeed,   personified    by    these 
nations,  and  sup[)ose(l  to  be  at  once  a  deity  and  a  date, 
favorable  or  unfavorable  to  fishing  or  hunting,  planting 
or  fighting,  as  the  case  might  be. 

Kukulcan  seems,  therefore,  to  have  stood  in  the  same 
relation  in  Yucatan  to  the  other  divinities  of  the  days  as 
did  Votan  in  Chiaj)a  and  Quetzaleoatl  Ce  AcatI  inCholula. 

His  name  has  usually  been  supposed  to  be  a  compound, 
meaning  "a  serpent  adorned  with  feathers,"  but  there  are 
no  words  in  the  Maya  language  to  justify  such  a  rendering. 

'  Las  Cusas,  Histuria  Apologetica  de  las  Imlias  Occidentales,  cap. 

CXXIII. 

^  Oviedo,  Historia  General  de  las  Luiias,  Lib.  xm,  cup.  iii. 


MEANING   OP  KUKDLCAN. 


Ifll 


There  \a  Home  vuriutioii  in  itn  (»i'Mi(>^rn|)liy,  uiid  Uh  original 
proimiK'iutiuii  may  poHslhly  l>e  lont;  but  it'  wo  adopt  as 
(correct  the  Hpelliiig  wiiich  1  have  jj;iv('n  above,  of  which, 
however,  I  have  nome  (h>ul)tH,  liicii  it  meaiiH,  •*  The  (jod 
of  the  Mi^rhty  Speeeh.'" 

The  refereiiee  prol)al)Iy  was  to  the  fame  of  this  divinity 
M  an  oraele,  08  eonncetcHl  with  the  ealenihir.  Hut  it  is  true 
that  the  name  couUl  witii  equal  eornsctnesH  be  transiatHl 
"  The  L'  k1,  the  Mighty  Serpent,"  for  can  is  a  homonym 
with  these  and  otlier  meanin^^s,  and  we  are  with(»ut 
positive  proof  whieli  wits  intended. 

To  bring  Kukuhan  into  closer  rchitions  with  other 
American  hero-gods  we  must  turn  to  tlie  locality  where  he 
was  espeiMally  worshiped,  to  the  traditions  of  the  ancient 
and  oi)ulent  city  of  Chichen  Itza,  whose  ruins  still  rank 
among  the  most  imposing  on  the  peninsula.  The  frag- 
ments of  its  chronicles,  as  preserved  to  us  in  the  IJooks 
of  Chilan  lialam  and  by  Jiishop  Landa,  tell  us  that  its 

'  Elijrio  Aiiconii,  aft<'r  giving  tlic  iTiidfriiig,  "  scrpit'iitc  iicloriwKhi  dt; 
liliiiuas,''  iidd.s,  '*  liii  «idi>  lopctido  por  tal  iiumoru  de  otiiuoloyi.stus  ipie 
tendremos  necesidad  d(!  act'ptarla,  aiiiique  nos  partico  iiii  poco 
violento,"  Historia  de  VucaUm,  Vol.  i,  p.  44.  Thi;  Al)l)6  Hiassfiir, 
in  hJH  Vocabulaire  Mai/a,  boldly  states  that  kukul  nicaiiH  "  empliiiiiado 
6  adi)riiad()  con  plunias.*'  Tliirt  ri'ndcrini.'  is  absoliittjiy  witiiuut 
autliority,  oitlier  modern  oi*  ancient.  The  word  for  featliers  in  Mayu 
is  kukum;  kii/,  in  coniposition,  means  "very"  or  "much,"  us  "  kul- 
rinic,  niuy  hombre,  hombre  de  respeto  6  hocho,'"  Diecionario  de 
Motul,  MS.  Ku  is  god,  divinity.  For  can  see  p.  153.  Can  was  and 
still  is  a  common  surname  in  Yucatan.  (Berendt,  Nomhres  Pruprkm 
en  Lcngua  Maj/a,  MS.) 

I  should  prefer  to  spell  the  name  Kuknlkan,  and  have  it  refer  to  tht 
lirat  day  of  the  Maya  week,  Kan. 
11 


162  AMEUK  AN    IIEnO-MYTIIS. 

.site  wus  first  settled  by  four  haiuls  who  canio  from  the 
four  ca....iial  jioints  and  wore  ruled  over  by  four  brothers. 
These  brothers  eliose  no  wives,  but  lived  chastely  and  ruled 
rijjjhteously,  until  at  a  certain  time  one  died  or  departed, 
and  two  be<ran  to  act  unjustly  and  were  put  to  death. 
The  one  remaining  was  Kukuloan.  lit;  appeased  the 
strii'e  wiiich  his  brothers'  acts  had  aroused,  directed  the 
minds  of  the  j)eople  to  the  arts  of  peace,  and  caused  to 
be  bnilt  various  important  structures.  After  he  had  com- 
pleted his  work  in  ('lii<^hen  Itza,  ho  founded  and  named 
the  great  city  of  Mayapan,  destined  to  be  the  capital  of  the 
confederacy  of  the  Mayas.  In  it  was  built  a  temple  in  his 
honor,  and  named  for  him,  as  there  was  one  in  ('hichen 
Itza.  These  were  unlike  others  in  Yucatan,  having  circu- 
lar walls  and  four  doors,  directed,  presumably,  toward  the 
four  cardinal  points.' 

In  gratifying  confirmation  of  the  legend,  travelers  do 
actually  find  in  Mayapan  and  Chichen  Itza,  and  nowhere 
else  in  Yucatan,  the  ruins  of  two  circular  temples  with 
doors  opening  toward  the  cardinal  points."'^ 

Under  the  beneficent  rule  of  Kukulcan,  the  nation 
enjoyed  its  hah'yon  days  of  peace  and  prosperity.  The 
harvests  were  abundant  and  the  people  turned  cheerfully 
to  their  daily  duties,  to  their  families  and  their  lords.  They 
forgot  the  use  of  arms,  even  for  the  chase,  and  contenteil 
themselves  with  snares  and  traps. 

^  El  Lihro  de  Chilan  Balarn  ile  Chiunayel,  MS. ;  Landa,  Relacion, 
jip.  34-38,  and  299 ;  Herrera,  Historia  de  las  Indias,  Dec.  iv,  Ijib. 
X.  rap  11. 

■^  8tepln'a.s,  Incidents  of  Travel  in  Vucatan,  Vol.  ir,  p.  298. 


DEPARTURE   OF   KUKULCAX. 


W.l 


At  length  the  time  drew  near  for  KuUulcan  to  depart. 
He  gathered  the  clilefs  together  and  oxi)oiinded  to  them  liis 
laws.  From  among  tluim  he  chose  as  his  successor  a  member 
of  the  ancient  and  wealthy  family  of  the  Coeoms.  His 
arrangements  completed,  he  is  said,  by  some,  to  have  jour- 
neyed westward,  to  Mexico,  or  to  some  other  spot  toward  the 
sun-setting.  But  by  the  people  at  large  he  was  confidently 
*  believed  to  have  ascended  into  the  heavens,  and  there,  from 
his  lofty  house,  he  was  supposed  to  watch  over  the  interests 
of  his  faithful  adherents. 

Such  was  the  tradition  of  their  mythical  hero  told  by  the 
Itzas.  No  wonder  that  the  early  missionaries,  many  of 
whom,  like  Landa,  had  lived  in  Mexico  and  had  become 
familiar  with  the  story  of  Quetzah^oatl  and  his  alleged 
departure  toward  the  east,  identified  him  with  lvukulcan,and 
that,  following  the  notion  of  this  assumed  identity,  luimerous 
later  writers  have  framed  theories  to  account  for  the  civili- 
zation of  ancient  Yucatan  through  colonies  of  "  Toltec  " 
immigrants. 

It  can,  indeed,  be  shown  beyond  doubt  that  there  were 
various  points  of  contact  between  the  Aztec  and  Maya 
civilizations.  The  complex  and  artificial  methr^d  of  reckon- 
ing time  Nvas  one  of  these ;  certain  architectural  devices  were 
others ;  a  small  number  of  words,  probably  a  hundred  all 
told,  have  been  borrowed  by  the  one  tongue  from  the  other. 
Mexican  merchants  traded  with  A^uc{itan,and  bands  of  Aztec 
warriors  with  their  families,  from  Tabasco, dwelt  in  Mayapan 
by  invitation  of  its  rulers,  and  after  its  destruction,  settled 


JG4  AMERICAN    IIERO-MYTIIS. 

in  the  province  of  Canul,  on  the  western  (ioast,  where  they 
lived  strictly  separate  from  tiie  Maya-speaking  poi)ulation 
at  the  time  the  Spaniards  (;onqnered  the  country.^ 

But  all  this  is  very  far  from  showing  that  at  any  time  a 
race  speaking  the  Aztec  tongue  ruled  the  Peninsula.  There 
are  very  strong  grounds  to  deny  this.  The  traditions  which 
point  to  a  migi'ation  from  the  west  or  southwest  may  well 
have  referred  to  the  depopulation  of  Palenque,  a  city  which 
undoubtedly  was  a  proiluct  of  Maya  architects.  The 
language  of  Yucatan  is  too  absolutely  dissimilar  from  the 
Nahuall  for  it  ever  to  have  been  moulded  by  leaders  of 
that  race.  The  details  of  ^Nlaya  civilization  are  markedly 
its  own,  and  show  an  evolution  peculiar  to  the  people  and 
their  surroundings. 

How  far  they  borrowed  from  the  fertile  mythology  of 
their  Nahuatl  visitors  is  not  easily  answered.  Tiiat  the 
circular  temple  in  Mayapan,  with  four  doors,  specified  by 
Landa  as  different  from  any  other  in  Yucatan,  was  erected 
to  Quetzalcoatl,  by  or  because  of  the  Aztec  colony  there, 
may  plausd)ly  be  supposed  wlien  we  recall  how  peculiarly  this 
form  was  devoted  to  his  worship.  Again,  one  of  the  Maya 
chronicles — that  translated  by  Pio  Perez  and  published  by 
Stephens  in  his  Travels  in  Yucatan — opens  with  a  distinct 
reference  to  Tula  and  Xonoal,  names  inseparable  from  the 
Quetzalcoatl  myth.  A  statue  of  a  sleeping  god  holding 
a  vase  was  disinterre;!  by  Dr.  Le  Plongeon  atChicheu  Itza, 

*  El  Libra  de  Chilan  Balam  dc  Chumayel,  MS. ;  Landii,  Belacion, 
;     64. 


THE   LORD   OF   THE   VASE. 


165 


ami  it  is  too  entirely  similar  to  others  found  at  Tlaxcala 
and  near  the  city  of  Mexico,  for  ns  to  doubt  but  that  they 
represented  the  same  dlviri'ty,  and  tliat  the  god  of  rains, 
fertility  and  the  harvests.^ 

Tiie  version  of  the  tradition  which  made  Kukulcan 
arrive  from  the  West,  and  at  liis  disappearance  return  to 
the  West — a  version  quoted  by  Landa,  and  which  evi- 
dently originally  referred  to  the  westward  course  of  the 
sun,  easily  led  to  an  identification  of  him  with  the  Aztec 
Quetzalcoatl,  by  those  acquainted  with  both  myths. 

Tiic  prob;ibility  seems  to  be  that   Kukulcan   was    an 

original    Maya   divinity,  one   of    their  hero-gods,  whose 

myth  had  in  it  so  many  similarities  to  that  of  (^uetzal- 

coatl  that  the  priests  of  the  two  nations  came  to  regard 

the  one  as  the  same  as  the  other.     After  the  destruction  of 

Mayapan,  about  the  middle  of  the  fifteenth  century,  when 

the  Aztec  mercenaries  were  banished   to  Canul,  and  the 

reigning  family  (the  Xiu)  who  su|)ported    them    became 

reduced  in  power,  the  worship  of  Kukulcan  fell,  to  some 

^  I  refer  to  the  statue  whicli  Dr.  LePlongeon  was  pleased  to  name 
"  Chac  Mool."  See  tlie  E-iludio  acerca  de  la  Eitataa  llamada  Char,- 
Mool  6  rqi  tlcfre,  b/  Sr.  Jesus  Sauclisz,  in  the  Anales  del  Muneo 
yanionnl  de  Mexi.ro,  Tom.  i.  p.  270.  There  was  a  divinity  worshiped 
in  Yucatan,  caUed  Cum-ahau,  hn-d  of  tlie  vase,  whom  the  iJiccioiian'o 
de  Mvtul,  MS.  terms,  "  Lucifer,  principal  de  los  demuiiios."  The 
name  is  also  jfiven  by  Pio  Perez  in  his  manuscript  dictionary  in  my 
possession,  but  is  omitte<l  in  the  printed  copy.  As  Lucifer,  th(!  morn- 
ing star,  was  identified  with  Quetzalcoatl  in  Mexican  mythology,  and 
as  the  word  cMw,  vase,  Aztec  comitl,h  the  same  in  both  tongues,  there 
is  good  ground  to  suppose  that  this  lord  of  the  vase,  the  "prince  of 
devils,"  was  the  god  of  fertility,  connnon  to  both  cults. 


IGG  AMP:iiICAN    HEKO-MYTIIS. 

extent,  into  disfavor.     Of  tliis  wc  are  informed  by  Landa, 
in  an  interesting  passage. 

Pie  tells  ns  that  many  of  the  natives  believed  that 
Kukulcan,  after  his  earthly  labors,  had  ascended  into 
Heaven  and  become  one  of  their  gods.  Previous  to  the 
destruction  of  Mayapan  tcmj)leS  were  built  to  him,  and 
he  was  worshiped  throughout  the  land,  but  after  that 
event  he  was  ])aid  such  honor  only  in  the  province  of 
Mani  ^roverned  by  the  Xiu).  Nevertheless,  in  gratitude 
^      wnau  cognized  they  owed  to  him,  the  kings  of 

tht  .:eighboring  provinces  sent  yearly  to  Mani,  on  the 
occasion  of  hfs  annual  festival,  which  took  place  on  the 
?Gth  of  the  month  Xul  (November  8th),  either  four  or  five 
magnificent  feather  banners.  These  were  placed  in  his 
temple,  with  appropriate  ceremonies,  such  as  fasting,  the 
burning  of  incense,  dancing,  and  with  simple  offerings  of 
food  cooked  without  salt  or  pepper,  and  drink  from  beans 
and  gourd  seeds.  This  lasted  five  nights  and  five  days; 
and,  adds  Bishop  Landa,  they  said,  and  held  it  for  certain, 
that  on  the  last  day  of  the  festival  Kukulcan  himself 
descended  from  Heaven  and  personally  received  the  sacri- 
fices and  offerings  which  were  made  in  his  honor.  The 
celebration  itself  was  called  the  Festival  of  the  Founder,^ 
with  reference,  I  suppose,  to  the  alleged  founding  of  the 
itities   of  Mayapan  and  Chichen  Itza  by  this  hero-god. 

1  "  Llamaban  a  osta  iiesta  Chic  Kaban;^^  Landa,  lielacion,  p.  302. 
I  take  it  this  should  read  Chiic  u  Kaba  {Chiic;  fiindar  6  poblar 
alguna  cosa,  casa,  pueblo,  etc.  Dicdonario  de  Motul,  MS.) 


THE   MAYA    I'ROPUFX'IEB. 


ig; 


The  five  days  and  five  sacred  banners  again  bring  to  mind 
the  close  relation  of  this  with  the  (iuetzalooatl  symbolism. 

As  Itziimna  had  disappeared  without  undergoing  the 
pains  of  death,  as  Kukulcan  had  risen  into  the  heavens  and 
thence  returned  annuilly,  though  but  for  a  moment,  on  tht; 
last  day  of  the  festival  in  his  honor,  so  it  was  devoutly 
believed  by  the  Mayas  that  the  time  would  come  when  the 
worship  of  other  gods  should  be  done  away  with,  and  these 
mighty  deities  alone  demand  the  adoration  of  their  race. 
None  of  the  American  nations  seems  to  have  been  more 
given  than  they  to  prognostics  and  prophecies,  and  of  none 
other  have  we  so  large  an  amount  of  this  kind  of  literature 
remaining.  Some  of  it  has  been  preserved  by  the  Spanish 
missionaries,  who  used  it  with  good  effect  for  their  own 
purposes  of  proselyting  ;  but  that  it  was  not  manufactured 
by  them  for  this  purpose,  as  some  late  writers  have 
thought,  is  proved  by  the  existence  of  copies  of  these 
prophecies,  made  by  native  writers  themselves,  at  the  time 
of  the  Conquest  and  at  dates  shortly  subsequent. 

These  prophecies  were  as  obscure  and  ambiguous  as  all 
successfid  prophets  are  accustomed  to  make  their  predic- 
tions; but  the  one  point  that  is  clear  in  them  is,  that  they 
distinctly  referred  to  the  arrival  of  white  and  bearded 
strangers  from  the  East,  who  should  control  the  land  and 
alter  the  prevailing  religion.^ 

'  Niikiik  P(!cli,  Cotv'.ixta  yetel  mapa.  1562  MS.  ;  El  Libra  de 
Chilun  lialam  de  Muni,  151)5,  MS.  The  former  is  a  history  of  the 
Conquust  written  in  Maya,  by  a  native  noble,  who  was  an  adult  at  tlit; 
time  that  M6ricla  was  founded  (1542).- 


ins  AMERICAN   HERO-MYTIIR. 

Even  tliat  portion  of  tlie  Itzas  who  liud  scparjitod  from 
tlio  rest  of  their  nation  at  the  titne  of  the  destruction  of 
ISIayapan  (about  1440-50)  and  wandered  oft'  to  the  far 
bouth,  to  establish  a  powerful  nation  around  Lake  Poten, 
carried  with  them  a  forewarning  that  at  the  "eighth  nge" 
they  sliould  be  subjected  to  a  white  race  and  have  to 
embrace  their  religion ;  and,  sure  enough,  when  that  time 
came,  and  not  till  then,  that  is,  at  the  close  of  the  seven- 
teenth century  of  our  reckoning,  they  were  driven  from 
their  island  homes  by  Governor  Ursua,  and  their  numerous 
tem}>les,  filled  with  '<lols,  leveled  to  the  soil.^ 

The  ground  of  fi  such  i)rophecies  was,  I  have  no  doubt, 
the  expected  return  of  the  hero-gods,  whose  myths  I  have 
been  recording.  Both  of  them  represented  in  their  origi- 
nal forms  the  light  of  day,  which  disappears  at  nightfall 
but  returns  at  dawn  with  unfailing  certainty.  When  the 
natural  [)henomenon  had  bexiomc  lost  in  its  personification, 
this  expectiition  of  a  return  remained  and  led  the  priests, 
who  more  than  others  retained  the  recollection  of  the 
ancient  forms  of  the  myth,  to  embrace  this  expectation  in 
the  prognostics  which  it  was  their  custom  and  duty  to 
pronounce  with  reference  to  the  future. 

^  Juan  (Ic  Villiifiutiorre  Sotonmyor,  Ilistoria  de  la  Provincia  de  el 
Ifza,  passim  (Madrid,  1701). 


CHAPTER  V. 

THE   QQUICIIUA    HERO-OOD    VIIlACOfHA. 

V'iRAro(;ji.v  AS  thk  First  Cause— His  Namk.  Im-a  Ticoi— Qqiicrua 
PiiAYKits — Otiikii  Names  ani»  Titles  ok  ViiiAconiA— His  Woitsmi' 

A  TlUK,  MoNOTIIKlSM — TlIK  MvTII  OKTUK   FoUll  MhoTIIKIIS— M  YTII  OF 

THK  Twin  Biiothkrs, 

Viiucot'HA  AS  TuNAPA,  Hk  WHO  Pkkfk(;ts — Vauious  Incidknts  IX 
His  Likk— Rki.ationto  MancoCai'ac — Hi;Di8Ari'KAiis  intiikWest. 

Vikacocma  Risks  kkom  Lakk  Titicaca  and  Joihxkys  to  thk  Wkht — 
Dkkivatiox  ok  His  Namk— He  was  Heimiesexted  as  White  anu 
liEAiiuED— The  Myth  ok  Con  and  Pachacamac — Coxtice  Vibaco- 
CHA — Pro  I'll  EC  IKS  OF  the  Peruvian  Seers — The  White  Mex  Called 
ViRACocHAS— Similarities  to  Aztec  Myths, 

The  most  majestic  em|)iro  on  this  continent  at  the  time 
of  its  discovery  was  that  of  the  Incas.  It  extended  along 
the  Pacific,  from  tlie  parallel  of  2°  north  latitude  to  20° 
south,  and  maybe  roughly  said  to  have  been  1500  miles 
in  length,  with  an  average  width  of  400  miles.  The 
official  and  principal  tongue  was  the  Qquichua,  the  two 
other  languages  of  im|)ortance  being  the  Yunca,  spoken  by 
the  coast  tribes,  and  the  Aymara,  around  Lake  Titicaca  and 
south  of  it.  The  latter,  in  phonetics  and  in  many  root- 
words,  betrays  a  relationship  to  the  Q<iuichua,  but  a 
remote  one. 

The  (^quichuas  were  a  race  of  considerable  cultivation. 
They  had  a  developed  metrical  system,  and  were  especially 
fond  of  the  drama.  Several  specimens  of  their  j)oetical 
and  dramatic  compositions  have  been  preserved,  and  indi- 
cate a  correct  taste.      Altliough    they  did    not  possess  a 

169 


170  AMEHICAN    HERO-MYTHS. 

inotliod  of  writiiif^,  tliey  had  various  mneiuonlc  aids,  by 
wliioh  tlioy  were  enabled  to  reeull  their  ver-ses  and  their 
hist()ri(!al  traditions. 

In  the  niytliology  of  the  (i<|(iichiias,  and  apparently  also 
of  the  Ayniaras,  tiic  leading  figure  is  Vinieocha.  His  august 
presence  is  in  one  cycle  of  legends  that  of  Infinite  Creator, 
the  Primal  Cause;  in  another  he  is  the  beneficent  teacher 
and  wise  ruler;  in  other  words,  he  too,  like  (^uetzaleoatl 
an<l  tlie  others  whom  [  have  told  about,  is  at  onetime  (jod, 
at  others  the  incarnation  .of  (iod. 

As  the  first  cause  and  ground  of  all  things,  Viracooha's 
distinctive  epithet  was  Ticel,  the  Cause,  the  ]5eginning,  or 
Ilia  tied,  the  Ancient  Canse,^  the  First  Beginning,  an 
endeavor  in  words  to  express  the  absolute  priority  of  his  es- 
sence and  existence.  He  it  was  who  had  made  and  moulded 
the  Sun  and  endowed  it  with  a  portion  of  his  own  divinity,  to 
wit,  the  glory  of  its  far-shining  rays;  he  had  formed  the 
ISLoon  and  given  her  light,  and  set  her  in  the  heavens  to 
rule  over  the  waters  and  the  winds,  over  the  queens  of  the 
earth  and  the  parturition  of  women ;  and  it  was  still  he,  the 
great  Viracocha,  who  had  created  the  beautiful  Chasca,  the 
Aurora,  the  Dawn,  goddess  of  al'  unspotted  maidens  like 
herself,  her  who  in  turn  decked  the  fields  and  woods  with 
flowers,  whose  time  was  the  gloaming  and  the  twilight, 

^  "  Tied,  origen,  principio,  fundamento,  ciraionto,  causa.  Vila  ;  to- 
do  lo  que  cs  antij^uo."  Holguin,  Vocahvlario  dc  hi  LeiujLHi  Qqiiichna 
6  del  Inga  (Ciudatl  do  ios  Ruyos,  1G08).  Tlcci  is  not  to  bo  ooiit'ouuded 
with  aficsi,  ho  conquors,  from  atiai,  I  conquer,  a  toriu  also  occasionally 
applied  to  Viracocha. 


ILLA    TICCI    VIRACOCHA. 


IT- 


whose  mc.sjieni^ors!  were  the  fleecy  (!h)ii(ls  whieh  sail  throu<rh 
the  sky,  and  who,  when  she  sliakes  her  chistering  huh', 
<lroj),s  noiselessly  pearls  of  dew  on  the  green  grass  fields.^ 

Invisil)le  and  intiorporeal  himself,  so,  also,  were  his 
messengers  (the  light-rays),  ciilled  huamlnca,  the  faithful 
soldiers,  and  hayhadyjxinti,  the  shining  ones,  who  conveyed 
his  decrees  to  every  part."'  lie  himself  was  omnipresent, 
imparting  motion  and  life,  form  and  existence,  to  all  that 
is.  Therefore  it  was,  says  an  old  writer,  with  more  than 
usual  insight  into  man's  moral  nature,  with  more  than 
usual  charity  for  a  persecuted  race,  tliat  when  these  natives 
worshiped  some  swift  river  or  [)ellucid  s[)rlng,  son)H 
moimtiiin  or  grove,  "  it  was  not  that  they  believed  that 
some  particular  divinity  was  there,  or  that  it  was  a  living 
thing,  but  because  they  believed  that  the  great  God,  Ilia 
Tieci,  had  created  und  placed  it  there  and  impressed  upon 
it  some  mark  of  distinction,  beyond  other  objects  of  its 
class,  that  it  might  thus  bo  designated  as  an  appropriate  spot 
whereat  to  worship  tlie  maker  of  all  things;  and  this  is  mani- 
fest from  the  prayers  they  uttered  when  engaged  in  adoration, 
because  they  are  not  addressed  to  that  mountain,  or  river, 
or  cave,  but  to  the  great  Ilia  Ticci  Viracocha,  who,  they 
believed,  lived  in  the  heaveus,  and  yet  was  invisibly  present 
in  that  sacred  object."' 

In  the  prayers  for  the  dead,  Ilia  Ticci  was  a[)[)calcd  to, 
to  i)rotect  the  body,  that  it  should  not  see  corrupticu  nor 

*  Relacion  Andni/ina,  de  los  Costumbves  Antiguns  de  los  Naturales 
lid  Pirn,  p.  138.     1G15.     (Published,  Madrid,  187U). 

2  Ibid.,  p.  HO.  3  Ibid.,  p.  147. 


172  AMFIUrAN   IIKRO-MYTFIH. 

become  lust  in  the  earth, and  tliat  iici-lioitld  not  al low  tlie  soul 
to  wander  aimlessly  in  the  intinitc  spaces,  bnt  that  it  should 
be  condu(;tcd  to  some  secure  haven  of  ciontentnient,  whore  it 
rniirht  rei'eive  tiie  sacrifices  and  offerings  whitih  lovinj;  hands 
laid  upon  the  tomb.^  Were  other  gods  also  cjdled  upon,  it 
was  that  they  might  intercede  with  the  Huprenu!  Divinity 
in  favor  of  these  petitions  of  mortals. 

To  him,  likewise,  the  chief  |)rieHtat  certain  times  offered 
a  child  of  six  years,  with  a  |)r:iyer  for  the  prosperity  of  the 
Inca,  in  such  terms  as  these  : — 

**Oh,  L')rd,  we  offer  thee  this  child,  in  order  tliat  thou 
wilt  m:iintain  us  in  comfort,  and  give  us  victory  in  war, 
and  keep  to  our  Lord,  the  Inca,  his  greatness  ami  his  state, 
and  grant  him  wisdom  that  he  may  govern  us  righteously." 

(^r  such  a  prayer  as  this  was  offered  up  by  the  assembled 
nuiltitude : — 

"  Oh,  Viracocha  ever  present,  Viracocha  Cause  of  All, 
Viracocha  the  Helper,  the  Ceaseless  AVorker,  Viracocha 
who  gives  the  beginnings,  Viracocha  who  encourages, 
Viracocha  the  always  fortunate,  Viracocha  ever  near, 
listen  to  this  our  prayer,  send  health,  send  prosperity  to 
us  thy  people."  ^ 

Thus  Viracocha  was  placed  above  and  beyond  all  otiiei 
gods,  the  essential  First  Cause,  infinite,  incorporeal,  invis- 

ilbid.,  p.  154. 

^  Horreni,  Ilistoria  de  las  Iiidias,  Doc.  v,  Lib.  iv,  cap.  i. 

■''  Oliristoval  de  Molina,  The  Fahles  awl  Rites  of  the  Inras,  p.  29. 
Moliiiii  jrives  tho  ori^iiiiil  Q^uieluia,  tlio  translation  of  whicli  is  obvi- 
ously incomplete,  unil  I  have  extended  it. 


NAMKSJ   tH"    VIllACOL'HA. 


173 


ibio,  al)ovo  the  hum,  oMur  tlmii  tlu'  hcgiiming,  Imt  omni- 
[)roHent,  accesHiblo,  iM'tifficont. 

Doom  this  seem  too  ahstract,  too  elevated  a  notion  of  (Jod 
for  a  race  whom  we  are  accustomed  to  «h;em  gross  arul 
harharic?  I  cannot  help  it.  Tlie  tt.'stinu)ny  of  tlie  earliest 
observer-,  and  the  living  proof  of  language, are  too  strong 
to  allow  (»f  doubt.  The  adjectives  which  were  aj)|)lied  to 
this  tlivinity  by  the  native  priests  are  still  on  record,  and 
that  they  were  not  a  loan  from  ( 'hristian  theology  is  con- 
clusively shown  by  the  fact  that  the  very  writers  who 
preservctl  them  often  did  not  know  their  meaning  and 
translated  them  iiKmrrectly. 

Thus  even  Garcilasso  de  la  Vegu,  himself  of  the  blood 
of  the  Incas,  tells  us  that  neither  he  nor  the  natives  of 
that  day  could  translate  Ticci}  Thus,  also,  Garcia  and 
Acosta  inform  us  that  Viracocha  was  surname<l  (Juapii, 
whi(!h  thoy  translate  "admirable,"' but  really  it  means  "  he 
who  accoini)lishesali  that  ho  undertalces,  he  who  is  success- 
ful in  all  things;"  Molina  has  preserved  the  term  Vni'iiiKiria, 
which  means  "  he  who  controls  or  owns  all  tilings;" 
the  title  Pachayachachi,  which  the  .Si)anish  writers  render 
"Creator,"  really  njcans  the  "Teacher  of  the  World;" 
that  of  CiujUa  signifies  "the  Ever-present  one;"  Tanpaca, 

*  "  Dan  (los  Indios),  otro  nombre  il  Dios,  que  os  Tici  Viracocha, 
que  yo  no  so  (juo  8iguifi([ue,  ni  ellos  tampoco."  Garcilasso  ile  la  Vega, 
Cuinentarios  lieales,  Lib.  ii,  cap.  ii. 

■^  G.ircia,  Orujeii  da  los  ladion,  Lib.  iii,  cap.  vi  ;  Acosta,  Historia 
Natural  y  Moral  de  las  fndias,  fbl.  1!V,>  (Barcelona  1591). 

*  Christoval  de  Molina,  The  Fables  and  Rites  of  the  Incas,  Eng. 
Trans.,  p.  6. 


174  AMKItlCAN    II KUO- MYTHS. 

which  has  been  ^ucsscil  to  ho  fho  fiuiiu!  aa  tanipncn,  nil 
t'uj^le,  Ih  rwilly  a  dorivativc  of  tarijxnii,  to  hU  In  jiHlgiiient, 
and  wiiH  a|>|)Iie«l  to  Virawxfha  aH  tho  final  arhitor  of  tht; 
ai'tions  and  destinies  of  nmn.  Another  of  his  fre(|U(!nt 
a|>|K'Ilations  for  vvhi(!h  no  explanation  has  beon  oHered, 
was  Tokay  or  Tocnpo,  proiu^rl^  Tuki(/Kiif.^  It  means 
"  ho  who  finishes,"  who  <!oniplotes  and  [»erfects,  and 
is  arjtithotical  to  'ficci,  he  who  begins.  Thoso  two 
terms  o.\[)res8  tho  eternity  of  divinity  ;  they  convey  tlio 
saino  idea  of  mastery  over  time  and  the  things  of  time,  as 
<lo  thoso  words  lieard  by  the  pA'angi'Iist  in  his  vision  in 
the  isle  called  Patmos,  "  I  am  Alpha  and  Omega;  1  am 
tho  JJcginning  and  tho  End." 

Yet  another  epithet  of  Viraco<;ha  wjis  Zapala."  It 
conveys  strongly  and  positively  tho  monotheistic  idea. 
It  means  "  Tho  One,"  or,  more  strongly, "  Tho  <^)nly  ( )no." 

Nor  must  it  be  supposed  that  this  monotheism  was 
uneonscions  ;  that  it  was,  for  example,  a  form  of 
"  henotheism,"  where  the  devotion  of  the  adorer  filled  his 
soul,  merely  to  the  forgotfulnoss  of  other  doitie*^ ;  or  that 
it  wsis  simply  the  logical  law  of  unity  asserting  itself,  jia 
wiLs  the  case  with  many  of  the  apparently  monotheistic 
utterances  of  the  Greek  and  Roman  writers. 

^  Mt'lcliior  Hernandez,  one  of  the  earliest  writers,  whose  works  are 
now  lost,  but  who  is  quoted  in  the  lielacion  Aii6niina,  jrives  this  name 
Tocapu;  Christoval  de  Molina  (ubi  sup.)  spells  it  Tocapo ;  La  Vega 
Tocay;  Molina  gives  its  signification,  "the  maker."'  It  is  from  the 
word  tnknpay  or  tucuychani,  to  finish,  complete,  perfect. 

*  Gomara,  Historia  de  las  Indiaa,  p.  232  (ed.  Paris,  l852). 


A    MONf)TIIKlHTir  ri  l/r. 


\7ri 


No;  the  evidciwo  is  hikjIi  that  wo  arcoUli^fcd  to  iickuowl- 
edgc  that  the  r('lijj;i(»ii  ol'  I'tTii  was  u  coiiscioiiMly  iiumo- 
thcistic  cult,  every  whit  as  much  .so  uh  tliuGrcoU  or  Itouuui 
( 'atholic  Churches  of  ( 'hristcndoni. 

Those  writers  who  have  called  the  luca  religion  a  "sun 
worship"  have  Ixxn  led  astray  by  8U[)erH(!ial  n'setnhlanccs. 
One  of  the  best  early  autiiorities,  Christoval  dc  Molina, 
repeats  with  emphasis  the  statement,  "  They  did  not 
reeognizo  the  Sun  as  their  Creator,  but  as  crcat«'d  by  the 
Creator,"  and  this  <!reator  was  "  not  born  of  woman,  but 
was  unchangeable  and  eternal."  '  For  conclusive  testiiM)ny 
on  this  point,  however,  we  may  turn  to  an  Informnr.ion  or 
Impiiry  as  to  the  ancient  belief,  instituted  in  1571,  by  order 
of*  the  '  iccroy  Don  l"'ranoisco  de  Toledo.  The  oKlest 
Indians,  (!8pecially  those  of  nobh-  birth,  including  matjy 
descendants  of  the  Inc:is,  were  assembled  at  ditlenuit  times 
and  in  dinorcnt  parts  of  tlu!  country,  and  carefidlycpicstioned, 
through  the  official  interpreter,  as  to  just  what  the  old 
religion  was.  The  <[uestions  were  not  leading  ones, and  the 
replies  have  great  uniformity.  They  all  agreed  that 
N'^iracocha  wa,-j  worshiped  as  creator,  and  as  the  ever-present 
active  divinity;  he  alone  answered  prayers,  and  aided  in 
time  of  need  ;  he  was  the  sole  efficient  god.  All  [)rayers  to 
the  Sun  or  to  the  deceased  Incas,  or  to  idols,  were  ilirected  to 
them  as  intercessors  only.     On  this  point  the  statements 

'  Christoval  de  Molin.i.  The  Faldea  and  Rites  of  the  Incas,  pp.  8,  17. 
Eng.  Trans. 


176  AMERICAN    IIERO-MYTIIS. 

were  most  positive.^  The  Sun  was  but  one  of  Viracoclm's 
creations,  not  itself  the  Creator. 

It  is  singular  that  historians  have  continued  to  repeat  'hat 
the  Qquichuas  adored  the  Sun  as  their  principal  divinity, 
in  the  face  of  such  evidence  to  the  contrary.  If  this  In- 
(piiry  and  its  important  statements  had  not  been  accessible 
to  them,  at  any  rate  they  could  readily  have  learned  the 
same  lesson  from  tlie  well  known  History  of  Father  Josei)h 
de  Acosta.  That  author  says,  and  repeats  with  great 
positiveness,  that  the  Sun  was  in  Peru  a  secondary  divinity, 
and  that  the  supreme  deity,  the  Creator  and  ruler  of  the 
world,  was  Viracocha.'^ 

Another  misapprehension  is  that  these  natives  worshiped 
directly  their  ancestors.  Thus,  Mr.  Markham  writes :  "The 
Incas  worshiped  their  ancestors,  the  Pacarina,  or  fore- 
father of  the  Aylla,  or  lineage,  being  idolized  as  the  soul 

^  "  Ellos  solo  Viracocha  tenian  por  hacedor  de  todaa  las  coaas,  y  quo 
el  solo  los  podia  socorrer,  y  que  de  todos  los  deinas  los  tenian  por  sus 
intercesores,  y  que  ansi  los  decian  ellos  en  sus  oraciones  antiguas, 
antes  que  fues' n  cristit^nos,  y  que  ansi  lo  dicen  y  declaran  por  cosa 
rauy  cierta  y  verdadera."  Informacion  de  las  Idolatras  de  los  Incas 
i  hidins,  in  the  Coleccion  de  Documeiitos  Tneditos  del  Archivo  de 
liidias,  v^i.  XXI,  p.  198.  Other  witnesses  said:  "  Los  dichos  Ingasy 
sus  antepasados  tenian  por  criador  al  solo  Viracocha,  y  que  solo  los 
podia  socorrer,"  id,  p.  18-1.  "Adoraban  a  Viracocha  por  bacedor  de 
lodas  las  cosas,  como  il  el  sol  y  a  Hachaccuna  los  adorabrm  porque 
los  tenia  por  hijos  de  Viracocha  y  por  cosa  niuy  allegad'.t,  suya,"  p. 
133. 

*  •'  Sientan  y  cor.fiessan  un  supremo  seiior,  y  ^lazedor  de  todo,  ai  qual 
los  del  Piru  iiumavan  Viracocha.  *  *  Despue,s  del  Viracocha,  o 
supremo  Dios,  fui^  yes  en  losinfieles,  ol  quemascomunmente  veneran 
y  adoran  ei  sol."  Acosta,  De  la  Historia  Moral  de  las  Indias,  Lib,  v. 
cap.  Ill,  IV,  (Barcelona,  16&1J. 


PERUVr.W    ^roXOTIIETSM. 


177 


or  esseiioo  of  his  (ksocjidsints."  *  But  in  the  Inquiry  above 
(juoted  it  is  explained  tluit  the  belief,  in  fact,  was  that 
the  soul  of  the  Inca  went  at  death  to  the  |)resenee  of  the 
deity  Viracocha,  and  its  enibleni,  the  acitiial  body,  carefully 
preserved,  was  paid  divine  honors  in  order  that  the  soul 
might  intercede  with  Viracot.  "  for  the  fulfillment  of  the 
prayers.' 

We  are  compelled,  therefore,  by  the  best  evidence  now 
attainable,  to  adopt  the  (conclusion  that  the  Inca  reli<^ion, 
in  its  purity,  deserved  the  name  of  monotheism.  The 
statements  of  the  natives  and  the  terms  of  their  religious 
language  unite  in  confirming  this  opinion. 

It  is  n(>t  right  to  depreciate  the  force  of  these  facts 
simply  because  we  have  made  up  our  minds  that  a  pc/ple 
in  the  intellectual  stage  of  the  Peruvians  could  not  have 
mounted  to  such  a  pure  air  of  religion.  A  prejudgment 
of  this  kind  is  unworthy  of  a  scientific  mind.  The  evi- 
dence is  complete  that  the  terms  I  have  quoted  did  belong- 
to  the  religious  language  of  ancient  Peru,  "^'^hey  express 
the  conception  of  divinity  which  the  thinkers  of  that  people 
had  formed.  And  whether  it  is  thought  to  be  in  keeping 
or  not  with  the  rest  of  their  development,  it  is  our 
bounden  duty  to  accept  it,  and  ex])]ain  it  as  best  we  can. 
Other  instances  might  be  quoted,  from  the  religious  history 
of  the  old  world,  where  a  natiou's  insight  into  the  attributes 

'  Clements  11.  Miirkliam.  Journal  of  the.  Royal  Geographical  Society, 
1871,  p.  21)1.  Pacariiia  is  the  present  participle  of /)afar/;jt,  to  dawn, 
to  begin,  to  be  born. 

^  Liformacion,  etc.,  p.  209. 

12 


178 


AilERICAN   IIERO-MYTIIS. 


of  deity  was  singularly  in  advance  of  their  general  state  of 
cultivation.  The  best  thinkers  of  the  Semitic  race,  for 
example,  from  Moses  to  Spinoza,  have  been  in  this  respect 
far  aliead  of  their  often  more  generally  enlightened  Aryan 
contemporaries. 

The  more  interesting,  in  view  of  this  lofty  ideal  of 
divinity  they  had  attained,  become  the  Peruvian  myths  of 
the  incarnation  of  Viracocha,  his  life  and  doings  as  a  man 
among  men. 

These  myths  present  themselves  in  different,  but  to  the 
reader  who  has  accomi)anied  me  thus  far,  now  familiar 
forms.  Once  more  we  meet  the  story  of  the  four  brothers, 
the  first  of  men.  They  appeared  on  the  earth  after  it  had 
been  rescued  from  the  primeval  waters,  and  the  face  of  the 
land  was  divided  between  them.  Manco  Capac  took  the 
North,  Colla  the  South,  Pinahua  the  West,  and  the  East, 
the  region  whence  come  the  sun  and  the  light,  was  given  to 
Tokay  or  Ti)capa,  to  Viracocha,  under  his  name  of  the 
Finisher,  he  who  completes  and  perfects.^ 

The  outlines  of  this  legend  are  identical  with  another, 

where  Viracocha  appears  under  the  name  of  Ayar  Cachi. 

This  was,  in  its  broad  outlines,  the  most  general  myth,  that 

which   has  been    handed   down   by    the   most    numerous 

authorities,  and  which  they  tell  us  was  taken  directly  from 

the  ancient  songs  of  the  Indians,  as  repeated  by  those  who 

could  recall  the  days  of  the  Incas  Huascar  and  Atahualpa.'^ 

^  Garcilasso  de  la  Vega,  Cor.ientarios  Reales,  Lib.  i,  cap.  xviii. 

^  "Parece  por  los  cantarea  de  loa  Indios  ;     *    *    *    afinnaron  los 

Orejones  que  qnedaron  de  los  tiempos  de  Guasnar  i  de  Atalmalpa  ; 


THE    FOUR   BROTHERS. 


171) 


It  ran  in  this  wise :  In  the  bet^inning  of  things  then; 
appeared  on  the  eiirth  four  brotliers,  whose  names  were,  of 
the  oldest,  Ayar  Cachi,  which  means  he  who  jrivcs  lioing, 
or  who  Causes;^  of  the  youngest,  Ayar  Manco,  and  of 
the  others,  Ayar  Aucca  (the  enemy),  and  Ayar  Uclni. 
Their  father  was  tlic  Sun,  and  the  phice  of  ''leir  birth,  or 
ratlier  of  their  appearance  on  ear^.;,  was  Paccari-tampu, 
which  means  The  House  of  the  Morning  or  tlie  Mansion 
of  the  Dawn?  In  after  days  a  certain  cave  near  Cuzco 
was  so  called,  and  pointed  out  as  the  scene  of  this  moment- 
ous event,  but  we  niav  well  believe  that  a  nobler  site  than 
any  the  earth  affords  could  be  correctly  designated. 

These  brothers  were  clothed  in  long  and  flowing  robes, 
with  short  upper  garments  without  sleeves  or  collar,  and 
this  raiment  was  worked  with  marvelous  skill,  and  glittered 
and  shone  like  light.  They  were  powerful  and  proud, 
and  determined  to  rule  the  whole  earth,  and  for  this  pur- 
pose divided  it  into  four  parts,  the  North,  the  South,  the 
East,  and  the  West.    Hence  they  were  called  by  the  people, 

*  *  *  cuentan  los  Indies  del  Cuzco  mas  viejos,  etc.,"  repeats 
the  historian  Herrera,  Uistoria  de  las  Indias  Occidentales,  Dec.  v, 
Lib.  in,  cap.  vii,  vin. 

^  "  Cachini;  dar  el  ser  y  hazer  que  aea  ;  cachi  chiuachic,  el  autor 
y  causa  de  algo."  Holguin,  Vocahrlario  de  la  Lengva  Qi/uichua, 
sub  voce,  cachiptini.  The  names  did'cr  little  in  Herrera  (who,  how- 
ever, omits  Uchu),  Montosinos,  Balboa,  Oliva,  La  Vega  and  Pacha- 
cuti  ;  I  have  followed  the  orthography  of  the  two  latter,  as  both  were 
native  Qquichuas. 

^  Holguin  {uld  suprd,)  gives  paccaHn,  tl  e  morning,  paccarini,  to 
dawn  ;  tampu,  venta  6  meson. 


180 


AMKRrCAN    HEUO-MYTILS. 


Tahxinntin  Siiyu  Kajxtc,  Lords  of  all  four  Quarters  of  the 
Eiirth.^ 

The  most  powerful  of  these  was  Ayar  Caelii.  He  pos- 
sessed u  sling  of  gold,  and  in  it  a  stone  with  which  he  could 
demolish  lofty  mountains  and  hurl  aloft  to  the  clouds  them- 
selves. He  gathered  together  the  natives  of  the  country  at 
I'acari  tampu,  and  accumulated  at  the  House  of  the  Dawn 
a  great  treasure  of  yellow  gold.  Like  the  glittering  hoard 
whicli  we  read  of  in  the  lay  of  the  TS'ibelung,  the  treasure 
brought  with  it  the  destruction  of  its  owner,  for  his 
brothers,  envious  of  the  wondrous  pile,  })ersua(led  Ayar 
( 'aehi  to  enter  the  cave  where  he  kept  his  hoard,  in  order  to 
bring  out  a  certain  vase,  and  also  to  pray  to  their  father, 
the  Sun,  to  aid  them  to  rule  their  domains.  As  soon  as  he 
had  entered,  they  stopped  the  mouth  of  the  cave  with  huge 
stones;  and  thus  rid  of  him,  they  set  about  collecting  the 
])eople  and  making  a  settlement  at  a  certain  place  called 
Tampu  quiru  (the  Teeth  of  the  House). 

But  they  did  not  know  the  magical  power  of  their 
brother.  While  they  were  busy  with  their  plans,  what  was 
their  dismay  to  see  Ayar  Cachi,  freed  from  the  cave,  and 
with  great  wings  of  brilliantly  colored  feathers,  hovering 
like  a  bird  in  the  air  over  their  heads.  They  expeete<l 
swift  retribution  for  their  intended  fratricide,  but  instead  of 
this  they  heard  reassuring  words  from  his  lips. 

"Have  no  fear,"  he  said,  "I  left  you  in  order  that  the 
great    empire   of    the    Inaxs   might  be    known   to   men. 

^  Tahnantin,  all  four,  from  talma,  four;  suyu,  division,  section; 
kapac,  king. 


MYTH  OF  THE    FOUR  BROTHERS. 


181 


T^cavo,  therefore,  this  settlement  of  Tampii  quirii,  ami 
descend  into  the  Valley  of  Cuzco,  where  you  slmll  found 
a  famous  city,  and  in  it  build  a  sumptuous  tenij)le  to  the 
Sun.  As  for  me,  I  shall  remain  in  the  form  in  which  you 
see  me,  and  shall  dwell  in  the  mountain  peak  Guanacaurc, 
ready  to  help  you,  and  on  that  mountain  you  must  huild  me 
an  altar  and  make  to  me  sacrifices.  And  the  sign  that  you 
shall  wear,  whereby  you  shall  be  feared  and  respected  of 
your  subjects,  is  that  you  shall  have  your  ears  pierced,  as 
are  mine,"  saying  which  he  showed  them  his  ears  j)ierced 
and  carrying  large,  round  plates  of  gold. 

They  promised  him  obedience  in  all  things,  and  forthwith 
built  an  altar  on  the  mountain  Guanacaure,  which  ever 
after  was  esteemed  a  most  holy  place.  Here  again  Ayar 
Cachi  appeared  to  them,  and  bestowed  on  Ayar  Manco  the 
scarlet  fillet  which  became  the  perpetual  insignia  of  the 
reigning  Inca.  The  renianing  brothers  were  turned  into 
stone,  and  Manco,  assuming  the  title  of  Kapac,  King,  and 
the  metaphorical  surname  of  Plrhua,  the  Granary  or 
Treasure  house,  founded  the  City  of  Cuzco,  married  his 
four  sisters,  and  became  the  first  of  the  dynasty  of  the  Incas. 
He  lived  to  a  great  ago,  and  during  the  whole  of  his  life 
never  omitted  to  pay  divine  honors  to  his  brothers,  and 
especially  to  Ayar  (.*achi. 

In  another  myth  of  the  incarnation  the  infinite  Creator 
Ticci  Viracocha  duplicates  himself  in  the  twin  incarna- 
tion of  Ymamana  Viracocha  and  Tocapu  Viracocha, 
names  which  we  have  already  seen  mean  "  he  who  has  all 


182  AMFJMCAN   HERO-MYTHS. 

tiling;^/'  and  "  lie  wlio  perfects  all  tilings"  The  legend 
wiis  that  these  brothers  started  in  the  distant  Ejist  and 
journeyed  toward  the  West.  The  one  Avent  by  way  of  the 
mountains,  the  other  by  the  paths  of  the  lowlands,  and 
each  on  his  journey,  like  Ttzanina  in  Yucatecan  story,  gave 
names  to  the  places  he  passed,  and  also  to  all  trees  and 
herbs  of  the  field,  and  to  all  fruits,  and  taught  the  people 
which  were  good  for  food,  which  of  virtue  as  me<licines, 
and  which  were  poisonous  and  to  be  shunned.  Thus  they 
journeyed  westward,  im[)arting  knowledge  and  doing  good 
works,  until  they  reached  the  western  ocean,  the  great  Pacific, 
whose  waves  seem  to  stretch  westward  into  infinity.  There, 
"  having  accomplished  all  they  had  to  do  in  this  world, 
they  ascended  into  Heaven,"  once  more  to  furni  j)art  of 
tlie  Infinite  Being ;  for  the  venerable  authority  whom  1 
am  following  is  careful  to  add,  most  explicitly,  that  "  these 
Indians  believed  for  a  certainty  that  neither  the  Creator 
nor  his  sons  were  born  of  woman,  but  that  they  all  were 
unchangeable  and  eternal."  ^ 

Still  more  human  does  Viracocha  become  in  the  myth 
where  he  ai)pears  under  the  surnames  Tunuj)a  and  Tari- 
paftci.  The  latter  I  have  already  explained  to  mean  He 
who  Judges,  and  the  former  is  a  synonym  of  Tocapu,  as  it  is 
from  the  verb  ttaniy  or  ttaniid,  and  means  He  who  Finishes 
completes  or  perfects,  although,  like  several  other  of  his 
names,  the  significance  of  this  one  has  up  to  the  present 
remained    unexplained    and    lost.      The   myth   has  been 

^  Christoval  de  Molina,  Fables  and  Rites  of  the  Incas,  p.  6. 


THE  STORY  OF  TUNAPA. 


183 


preserved  to  us  by  a  native  Iiulijin  writer,  Joan  de  Santn 
Cniz  Pacliaouti,  wi)o  wrote  it  out  Homewlicre  about  tiie 
year  lOOO.^ 

He  tells  us  that  at  a  very  remote  period,  shortly  after 
the  country  of  Peru  had  been  populated,  there  came  from 
Lak(!  Titicaca  to  the  tribes  an  elderly  man  with  flowing 
beard  and  abundant  white  hair,  supporting  himself  on  a 
staff  and  dressed  in  wide-sj)reading  robes.  He  went  among 
the  people,  ctdling  them  his  sons  and  daughters,  relieving 
their  infirmities  and  teaiiliing  them  the  precepts  of  wisdom. 

Often,  however,  he  met  the  fate  of  so  many  other  wise 

teachers,  and  was  rejected  and  scornfully  entreated  by  those 

*  lielacion  de  Aniigucdailes  deste  Iteyiio  del  Pirn,  por  Don  Joan  de 
Siintacniz  Puchivciiti  Yumiiui,  passim.  Piicliaci  ti  rt'liitos  the  story  of 
Tunupa  as  being  distinctly  the  hero-myth  of  the  Qquichuas.  He  was 
also  the  liero-god  of  the  Aymaras,  and  about  him,  says  Fatiier  Liido- 
vico  B(;rtonio,  "they  to  tiiis  day  relate  many  fables  and  follies." 
Vocalmlario  de  la  Lciigua  Aj/mara,  s.  v.  Another  name  he;  l)ore  in 
Ayraara  was  Ecaco,  which  in  tltat  language  moans,  as  a  common 
noun,  an  ing(!nious,  sliifty  man  of  many  plans  (^t;>7o»/o,  Vonahidariu, 
a.  V. ).  "  Thunnupa,"  as  Bertonio  spells  it,  does  not  lend  itself  to  any 
obvious  etymology  in  Aymara,  which  is  further  evidence  that  the 
name  was  introiUiced  from  tlie  Qquichua.  This  is  by  no  means  a 
singular  example  of  the  identity  of  religious  thought  and  terms 
between  these  nations.  In  comparing  the  two  tongues,  M.  Alcide 
D'  Orljigny  long  since  observed  :  "  On  retrouve  meme  i\  pen  pr6s  un 
vingtifeme  des  mots  qui  ont  evidemment  la  meme  origine,  surtout  '.eux 
qui  expriment  les  i(16es  religieuses."  Ij  Homme  Avu'ricain,  conmh'r^ 
sons  ses  Rapports  Pki/shdogiques  et  Moraux,  Tome  i,  p.  322  (Paris, 
183U).  This  author  endeavors  to  prove  that  the  Qquichua  religion 
was  mainly  borrowed  from  the  Aymaras,  and  of  the  two  he  regards 
the  latter  as  the  senior  in  civilization.  But  so  far  as  I  have  been  able 
to  study  the  mythology  of  the  Aymaras,  which  is  but  very  superficially, 
on  account  of  the  lack  of  sources,  it  does  not  seem  to  be  entitled 
to  this  credit. 


184 


AMKUICAX    IIKKO-MYTIIS. 


wlioin  lio  was  striviii;^  to  instruct.  Swift  retribution 
sotnotiines  fell  upon  such  stiff-nockod  listeners.  Thus  he 
once  entered  the  town  of  Yam(itiesu{)a,  the  principal  place 
in  the  province  of  the  South,  and  bej;an  teaching  the 
inhabitants;  but  they  heeded  him  not,  and  seized  him, 
and  with  insult  and  blows  drove  him  from  the  town,  so 
that  he  had  to  sleep  in  the  open  fields.  Thereupon  he 
cursed  their  town,  and  stralji:htway  it  sank  into  the  earth 
with  all  its  inhabitants,  and  the  depression  was  filled  with 
water,  and  all  were  drowned.  To  this  day  it  is  known  as 
the  lake  of  Yamquesupa,  and  all  the  people  about  there 
well  know  that  what  h  now  a  sheet  of  water  was  once  the 
site  of  a  flourishing  city. 

.  At  another  time  he  visited  Tiahuanaco,  where  may  yet 
be  seen  the  colossal  ruins  of  some  ancient  city,  and  massive 
figures  in  stone  of  men  and  women.  In  his  time  this  was 
a  populous  mart,  its  people  rich  and  proud,  given  to 
revelry,  to  drunkenness  and  dances.  Little  they  cared  for 
the  words  of  the  preacher,  and  they  treated  him  with  dis- 
dai'i.  Then  he  turned  upon  them  his  anger,  and  in  an 
instnnt  the  dancers  were  changed  into  stone,  just  as  they 
stoou,  and  there  they  remain  to  this  day,  as  any  one  can 
see,  perpetu'Al  warnings  not  to  scorn  the  words  of  the  wise. 
Oi.,  another  occasion  he  was  seized  by  the  people  who 
dwelt  by  the  great  lake  of  Carapaco,  and  tied  hands  and 
feet  w^ith  stout  cords,  it  being  their  intention  to  put  him  to 
a  cruel  death  the  next  day.  But  very  early  in  the  morn- 
ing, just  at  the  time  of  the  dawn,  a  beautiful  youth  entered 


THE  ESCAPE  OF  TUNAPA. 


185 


.111(1  said,  "  Fear  not,  I  have  come  to  call  you  in  the  name 
of  the  lady  who  is  awaitinj^  yon,  that  you  may  go  with 
her  to  the  i)lace  of  joys."  With  that  he  touched  the 
fetters  on  Tunaj)a's  litnbH,  and  the  ropes  .snapped  asunder, 
and  they  went  forth  untouched  by  the  guards,  who  stood 
around.  They  descended  to  the  lake  shore,  and  just  us 
the  dawn  appeared,  Tunapa  sj)read  his  mantle  on  the 
waves,  and  he  and  his  companion  stepping  upon  it,  as  upon 
a  raft,  were  wafted  rapidly  away  into  the  rays  of  the 
morning  light. 

The  cautious  Pachacuti  does  not  let  us  into  the  secret  of 
this  mysterious  assignation,  either  because  he  did  not  know 
or  because  he  would  not  disclose  the  mysteries  of  his  ances- 
tral faith.  ]5ut  I  am  not  so  discreet,  and  I  vehemently 
suspect  that  the  lady  who  was  awaiting  the  virtuous 
Tunapa,  was  Chasca,  the  Dawn  Maiden,  she  of  the  beauti- 
ful hair  which  distills  the  dew,  and  that  the  place  of  joys 
whither  she  invited  him  was  the  Mansion  of  the  Sky,  into 
which,  daily,  the  Light-God,  at  the  hour  of  the  morning 
tvvih'ght,  is  ushered  by  the  chaste  maiden  Aurora. 

As  the  anger  of  Tunapa  was  tU'eadful,  so  his  favors  were 
more  than  regal.  At  the  close  of  a  day  he  once  reached  the 
town  of*  the  chief  Apotamj)o,  otherwise  Pacari  tampu, 
which  means  the  House  or  Lodgings  of  the  Dawn,  where 
the  festivities  of  a  wedding  were  in  progress.  The  guest«, 
intent  upon  the  pleasures  of  the  hour,  listened  with  small 
patience  to  the  words  of  the  old  man,  but  the  chief  himself 
heard  them  with  profound  attention  and  delight.     There- 


186 


AMRRIOAN   HERO-MYTHS. 


fore,  as  Tuuapii  was  leaving  ho  prewjiited  fo  the  chief,  as  a 
reward  for  liis  hospitality  aii<l  respeet,  the  stalV  which  had 
assisted  his  feeble  limbs  in  many  a  journey.  It  was  of  no 
great  seomliness,  but  upon  it  were  inscribed  characters  of 
magic  power,  and  the  chief  wisely  cherished  it  among  his 
treasures.  It  was  well  lie  did,  for  on  the  day  of  tiie  birth 
of  his  next  child  the  staff  turned  irUo  fine  gold,  and  that 
child  was  none  other  than  the  far-famed  Manco  Capac, 
destined  to  become  the  ancestor  of  the  illustrious  line  of  the 
Incas,  Sons  of  the  Sun,  and  famous  in  all  countries  that  it 
shines  upon;  and  as  for  tlu;  golden  staff,  it  became,  through 
all  after  time  until  the  Spanish  coiKjuest,  the  sci|)trc  of 
the  Iiicas  and  the  sign  of  their  sovereignty,  the  faniousand 
sacred  lapa  yauri,  the  royal  wand.* 

It  became,  indeed,  to  Manco  C'apac  a  mentor  and  guide. 
His  father  and  mother  having  died,  he  started  out  with  his 
brothers  and  sisters,  seven  brothers  and  seven  sisters  of 
them,  to  seek  new  lands,  taking  this  stalf  in  his  hand. 
Like  the  seven  brothers  who,  in  Mexican  legend,  left  Aztlan, 
the  White  Land,  to  found  nations  and  cities,  so  the  brothers 
of  Manco  Capac,  leaving  Pacari  tampu,  the  Lodgings  of  the 
Dawn,  became  the  sinchi,  or  heads  of  various  noble  houses 
and  chiefs  of  tribes  in  the  emj)ire  of  the  Incas.  As  for 
Manco,  it  is  well  known  that  with  his  golden  wand  he 
journeyed  on,  overcoming  demons  and  destroying  his 
enemies,  until  he  reached  the  mountain   over  against  the 

'  '*  Tupayauri;  Electro  real,  vara  insignia  real  del  Inca."  Ilolguin, 
Vocabvlario  de  la  Lengea  Qquichita  o  del  Tnca,  s.  v. 


THE   FOUNDING   OF  CUZCO. 


187 


spot  whoro  the  city  of  Cuzoo  now  Ktnnds.  II^tc  tho  saoro<l 
wand  Niiiik  of  its  own  motion  into  the  curtli,  iind  iNLmco 
Cujmc,  recoi^nizini;  the  divino  monition,  name*!  the  moim- 
tain  Haiinacmwiy  the  IMacc  of  Kcposo.  In  the  valley  at 
the  biiie  lie  foiuuhid  the  ^ivat  city  which  he  calUnl  Cmeo, 
the  Navel.  Its  inlial)itants  ever  afterwards  ehissed  Iluan- 
aeauri  a.s  one  of  th(!ir  principal  deities/ 

When  MaiuM)  (.^apae's  work  was  done,  he  did  not  die, 
like  other  mortals,  bnt  rose  to  heaven,  and  became  the 
plan(!t  .Iuj)iter,  nnder  the  name  Plrmi.  From  this,  accord- 
ing to  some  writers,  the  country  of  Pern  dcriv^ed  its  name." 

It  may  fairly  be  supposed  that  this  founder  of  the  Inca 
dynasty  was  an  actual  historical  personage.  I  Jut  it  is 
evident  that  much  that  is  told  about  him  is  imagery  drawn 
from  the  legend  of  the  Light-God. 

And  what  became  of  Tunapa  ?  We  left  him  sailing  on  his 
outspread  mantle,  into  the  light  of  the  morning,  over  I^ake 
Carapaco.  But  the  legend  does  not  stop  there.  Where- 
ever  he  went  that  day,  he  returned  to  his  toil,  and  i>ursued 
his  way  down  the  river  Chacainarca  till  ho  reached  the 
sea.     There  his  fate  becomes  obscure ;  but,  adds  Pacha- 

^  Don  Giiviuo  Pachecu  Zogarni  derives  Iluiinacaiiri  from  huduat/a, 
to  rost  oneself,  and  cayri,  lioro ;  "  c'ent  ici  quMl  faiit  so  repo.sor." 
OUantai,  Introd.,  p.  xxv.  It  wiis  distinctly  tins  hitai'.a^  or  sacred 
fetish  of  the  Incas,  and  they  wore  figuratively  said  to  have  descended 
from  it.  Its  worship  was  very  prominent  in  ancient  Peru.  See  the 
Informacion  de  fan  Idolatras  de  los  Jncan  y  Tndios,  1571,  previously 
(pioted. 

2  Tho  identification  of  Manco  Capac  with  the  planet  Jupiter  is 
mentioned  in  the  Rdacion  Anonima,  on  the  authority  of  Melchior 
Uernaudez. 


IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


is. 


?>*>''^* 


1.0 


I.I 


1.25 


i:;|2.8 

■  50     l*^™ 


1.4 


125 
2.2 

12.0 

1.6 


^1 


\\ 


.o**^^ 

^'\/#^\ 


ri. 


188 


AMERICAN   HERO-MYTHS, 


I 


cuti,  "  T  undershinfl  that  he  passed  by  the  strait  (of  Pana- 
ma) into  the  other  sea  (back  toward  tlie  E;ist).  This  is 
what  Is  averred  by  tiie  most  ancient  sa^es  of  the  Inca  line, 
[por  afjucllos  inc/Ufi  antiquissimos)."  We  may  well  believe 
he  did;  for  the  light  of  day,  which  is  quenched  in  the 
western  ocean,  passes  back  again,  by  the  straits  or  in  some 
other  way,  and  appears  again  the  next  morning,  not  in  the 
West,  where  we  watched  its  dying  rays,  but  in  the  E;ist, 
where  again  it  is  born  to  pursue  its  daily  and  ever  recur- 
ring journey. 

According  to  another,  and  also  very  early  account,  Vira- 
cocha  was  ])receded  by  a  hjst  of  attendants,  who  were 
his  messengers  and  soldiers.  When  lie  reached  the  sea, 
I.o  and  these  his  followers  marched  out  upon  the  waves 
as  if  it  had  been  dry  land,  and  disappeared  in  the  West.^ 

These  followers  were,  like  himself,  white  and  bearded. 
Just  as,  in  Mexico,  the  natives  attributed  the  erection  of 
buildings,  the  history  of  which  had  been  lost,  to  the  white 
Toltecs,  the  subjects  of  Qiietzalcoatl  (see  above,  page  87), 
so  in  Peru  various  ancient  ruins,  whose  builders  had  been 
lost  to  memory,  were  pointed  out  to  the  Spaniards  as  the 
work  of  a  white  and  bearded  race  who  held  the  country 
in  ])ossession    long  before    the  Incas   had   founded   their 

dymusty.'^     T'o  explanation  in  both  cases  is  the  same.     In 

^  Garci'i,  Origen  de  los  Tndios,  Lib.  v,  Cap.  vu, 

^  Speaking  of  certain  "  grandes  y  miiy  antiquissinios  edificios"  on  the 
river  Viiiaque,  Cieza  de  Leon  says:  '"  Pregiiutando  a  los  Indies  com - 
arcaiioK  (jiiien  liizo  aquella  antigualla,  rcspouden  que  otrasgentcs  har- 
badas  y  blancas  como  nosotros:  los  cuales,  rauchos  tiempos  antes 
que  ios  Ingiis  reinase!'.,  dicen  que  vinleron  a  estas  partes  y  liicieron 
alii  sn  murada."     La  Crdaicadel  Peru,  cap.  lxxxti. 


THE   BENEFICENT  TEACH EU.  189 

botli  tlic  earl}'  works  of  art  of  unk-iown  origin  were  sup- 
posed to  be  the  proiliictions  of  the  personified  lij:;ht  rays, 
which  are  the  source  of  skill,  because  they  supply  the 
means  indispensable  to  the  aquisitioti  of  knowledjjje. 

The  versions  of  these  myths  which  have  been  preserved 
to  us  bv  Juan  de  Betnnzos,  and  the  documents  on  which 
the  historian  Herrera  founded  his  narrative,  are  in  the 
main  identical  with  that  which  I  have  (pioted  from  the 
narrative  of  Pachacuti.  I  shall,  however,  give  that  of 
Jlerrera,  as  it  has  some  interesting  features. 

He  tells  us  that  the  tnaiitions  and  songs  which  the 
Indians  had  received  from  their  remote  ancestors  related 
th  *■  in  very  early  times  there  was  a  period  when  there 
was  no  sun,  and  men  lived  in  darkness.  At  length,  in 
answer  to  their  urgent  [irayers,  the  sun  emerged  from  liake 
Titicaca,  and  soon  afterwards  there  came  a  man  from  the 
south,  of  fair  complexion,  large  in  stature,  and  of 
venerable  presence,  whose  power  was  boiuidless.  He 
removed  mountains,  filled  up  valleys,  caused  fountains  to 
burst  from  the  solid  rocks,  and  gave  life  to  men 
and  animals.  Hence  the  people  called  him  the  "  Jiegiu- 
niug  of  all  Created  Tilings,"'  and  "  Father  of  the 
Sun."  Many  good  works  he  performed,  bringing  order 
among  the  people,  giving  them  wise  counsel,  working 
miracles  and  teaching.  He  went  on  his  journey  toward 
the  north,  but  until  the  latest  times  they  bore  his  deeds 
and  person  in  memory,  under  the  names  of  Tici  Vira- 
cocha   uud   Tuapaca,  and   elsewhere   as    Arnava.      They 


100 


AMERICAN    HP:U0-MYTIIS. 


orected  many  temples  to  him,  in  wliicli  they  phicetl  his 
figure  and  image  as  described. 

Tliey  also  said  that  after  a  certain  length  of  time  there 
re-ai)peared  another  like  this  first  one,  or  else  he  was  the 
same,  who  also  gave  wise  counsel  and  cured  the  sick.  He 
met  disfavor,  and  at  one  spot  the  people  set  about  to  slay 
him,  but  he  (sailed  down  u])on  them  fire  from  heaven, 
which  burned  their  village  and  scorched  the  mountains 
into  cinders.  Then  they  threw  away  their  weapons  and 
begged  of  him  to  deliver  them  from  the  danger,  which  he 
did.^  He  passed  on  toward  the  West  until  he  reached  the 
shore  of  the  sea.  There  he  spread  out  his  mantle,  and 
seating  himself  upon  it,  sailed  away  and  was  never  seen 
again.  For  this  reason,  adds  the  chronicler,  "  the  name 
was  given  to  him,  Viracocha,  which  means  Foam  of  the 
Sea,  thoiijrh  afterwards  it  changed  in  signification."'" 

This  leads  me  to  the  etymology  of  the  name.     It  is 

confessedly  obscure.     The  translation  which  Herrera  gives, 

is  that  generally  offered  by  the  Spanish  writers,  but  it  is 

not  literal.     The  word  uira  means  fat,  and  cocha,  lake,2ea, 

or  other  large  l)ody  of  witer;  therefore,  as  the  genitive 

*  Tlii?  incident  is  also  related  b}'  Pacbacuti  and  Betanzos.  All 
three  locate  the  scene  of  the  event  at  Carcha,  eighteen  leagues  fr  a 
Cuzco,  where  the  Canas  tribe  lived  at  the  Conquest.  Pachacuti  states 
that  the  cause  of  the  anger  of  Viracociia  was  that  upon  the  Sierra 
there  was  the  statue  of  a  woman  to  whom  human  victims  were 
sacrificed.  If  this  was  the  tradition,  it  wouiu  offer  another  point  of 
identity  with  that  '>f  Quetzalcoatl,  who  was  also  said  to  have  forbidden 
human  sacrifices. 

^  Eerrera,  Historia  dc  las  Indias  Occidentales,  Dec.  v.  Lib.  iii, 
cap.  VI. 


- 


MEANING   or   VIRACOCHA.  191 

must  1)0  prefixed  in  the  (iquieluia  t(3ngiic,  the  translation 
must  be  "  jjake  or  Sea  of  Fat."  This  was  shown  by 
Garcihisso  tie  Ja  Ve;j;a,  in  his  Royal  Comin''.ntariri,  and  as 
he  could  see  no  sense  or  propriety  in  applying  such  a  term 
as  "Lake  of  Grease  "  to  the  Supreme  Divinity,  he  rejected 
this  derivation,  and  contented  himself  by  saying  that  the 
meaning  of  the  name  was  totally  unknown.^  In  this  Mr. 
Clements  R.  Markham,  who  is  an  authority  on  Peru- 
vian matteio,  coincides,  though  acknowledging  that  no 
other  meaning  suggests  itself.^  I  shall  not  say  anything 
about  the  derivations  of  this  name  from  the  Sanskrit,'  or 
the  ancient  Egyptian  ;  ^  these  are  etymological  amusements 
with  which  serious  studies  have  nothing  to  do. 

The  first  and  accepted  derivation  has  been  ably  and 
to  my  mind  successfully  defended  by  probably  the  most 
accomplished  Qquichua  scholar  of  our  age,  Seflor  Gavino 
Pacheco  Zegarra,  who,  in  the  introduction  to  his  most  ex- 
cellent edition  of  the  Drama  of  Ol/anldi,  maintains  that 
Viracocha,  literally  "Lake  of  Fat,"  was  a  simile  applied  to 
the  frothing,  foaming  sea,  and  adds  that  as  a  personal  name 

^  "  Donde  constii  claro  no  ser  nombre  compuesto,  sino  proprio  de 
aquella  faiitasma  que  dijo  Uamarse  Viracocha  y  que  erahijo  del  Sol." 
Com.  Reales,  Lib.  v,  cap.  xxi. 

*  Introduction  to  Nairatioes  of  the  Rites  and  Laws  of  the  Incas,  p. 

XI. 

'  "  Le  nom  de  Viracocha  dont  la  physionomie  sanskrite  est  si 
frappante,"'  etc.  Desjardins,  Le  Perou  avant  la  Conqtiele  Espagnole, 
p.  180  (Paris  186c;, 

■'Viracocha  "is  the  II  or  Ra  of  the  Babylonian  monuments,  and 
thus  the  Ita  of  Egypt,"  etc.  Professor  John  Campbell,  Compte-  Rendu 
du  Congrcs  International  des  Am^ricanistes,  Vol.  i,  p.  302  (1875). 


102 


AMKUrOAN    HKUO-MVTIIS. 


^ 


V 


ill  this  sii^nificiition  it  is  in  entire  eonformity  with  the 
genius  of  the  Qqu'ehiia  tongue.^ 

To  (|uote  h is  worils : — "  The  t vm  1  ition  wus  that  Viraeoclia's 
faee  was  extremely  white  and  bearded.  From  this  his 
name  was  derived,  whieh  means,  taken  literally,  "Lake  of 
Fat;'  by  extension,  however,  the  word  means  'Sea-Foam,' 
as  in  the  Qquiehna  language  the  foam  is  called  faf,  no 
doubt  on  account  of  its  whiteness." 

It  had  Ji  double  appropriateness  in  its  application  to  the 
hero-god.  Not  only  was  he  sup()osed  in  the  one  myth  to 
have  risen  from  the  waves  of  Lake  Titicaca,  and  in  another 
to  have  appeared  when  the  primeval  ocean  left  the  land 
dry,  but  he  was  universally  described  its  of  fair  complexion, 
a  white  man.  Strange,  indeed,  it  is  that  these  people  who 
had  never  seen  a  member  of  the  white  race,  should  so 
persistently  have  represented  their  highest  gods  as  of 
this  hue,  and  what  is  more,  with  the  flowing  beard  and 
abundant  light  hair  which  is  their  characteristic. 

There  is  no  denying,  however,  that  such  is  the  fact.  Did 

it  depend  on  legend  alone  we  might,  however  strong  the 

consensus  of  testimony,  harbor  some  doubt  about  it.     But 

it  does  not.     The  monuments  themselves  attest  it.     There 

is,  indeed,  a  singular  uniformity  of  statement  in  the  myths. 

Viracocha,  under   any   and   all    his  surnames,  is  always 

described  as  white  and  bearded,  dressed  in  flowing  robes 

^  Ollantai,  Drameenvers  Quechuas,  Introd.,  p.  xxxvi  (Puris,  1878). 
There  was  a  class  of  diviners  in  Peru  who  foretold  the  future  by 
inspecting  the  fat  of  animals ;  they  were  called  Vira-piricuc.  Molina, 
Fables  and  liites,  p.  13. 


THE   WHITE  CIVILIZER.  193 

and  of  iinposing  mien.  His  robes  wore  also  wliite,  and 
thus  he  was  fit^iired  at  the  entrance  of  one  of  his  most 
celebrated  temples,  that  of  Urcos.  Plis  image  at  that 
place  was  of  a  man  with  a  white  robe  falling  to  his  waist, 
and  thence  to  I  '  feet;  by  him,  cut  in  stone,  were  his  birds, 
the  eagle  ai'd  the  falcon.'  So,  also,  f)u  a  certaiii  occasion 
when  he  was  said  to  have  appeared  in  a  dream  to  one  of 
the  Incas  who  afterwards  adopted  his  name,  he  was  said  to 
have  come  with  beard  more  than  a  span  in  length,  a.id 
clothed  in  a  large  and  loose  mantle,  which  fell  to  his  feet, 
while  with  his  hand  he  held,  by  a  cord  to  its  neck,  some  un- 
known animal.  And  thus  in  after  times  he  was  represented 
^in  j)ainting  and  statue,  by  order  of  that  Inca.^ 

An  early  writer  tells  us  that  the  great  temple  of  Cuzco, 
which  was  afterwards  chosen  for  the  Cathedral,  was 
originally  that  of  Ilia  Ticci  Viracocha.  It  contained  only 
one  altar,  and  upon  it  a  marble  statue  of  the  god.  This  is 
described  as  being,  "both  as  to  the  hair,  complexion, 
features,  raiment  and  sandals,  just  as  painters  represent  the 
Apostle,  Saint  Bartholomew.'" 

Misled  by  the  statements  of  the  historian  Garcilasso  de 
la  Vega,  some  later  writers,  among  whom  I  may  note  the 
eminent  German  traveler  Von  Tschudi,  have  supposed 
that    Viracocha    belonged    to    the    historical    deities    of 

^  Cliristoval  de  Molina,  ubi  supra,  p.  29. 

*  Garcilasso  de  la  Vega,  Conientarios  Reales,  Lib.  iv,  cap.  xxi. 

•  lielacion  anomma,  p.  148. 


13 


f 

H       1 

• 

j 

'I 

'          ■ 

k 

194 


AMKIJICAN    HERO-MYTHS. 


Peru,  and  that  his  worsliip  was  of  (iompamtively  recent 
origin.'  La  A'ega,  who  rouUl  not  understand  the  name  of  the 
divinity,  and,  moreover,  either  knew  little  about  the  ancient 
religion,  or  else  concealed  his  knowledge  (as  is  shown  by 
his  reiterated  stjitement  that  human  sacrifices  were  un- 
known), pretended  that  Viracocha  first  came  to  be  honored 
through  a  dream  of  the  Inca  who  assumed  his  name. 
But  the  narrative  of  the  occurrence  that  he  himself  gives 
shows  that  even  at  that  time  the  myth  was  well  known 
and  of  great  antiquity.^ 

The  statements  which  he  makes  on  the  authority  of 
Father  Bias  Valera,  that  the  Inca  Tupac  Yupanqui 
sought  to  purify  the  religion  of  his  day  by  leading  it 
toward  the  contemplation  of  an  incorporeal  God,'  is 
l)robably,  in  the  main,  correct.  It  is  supported  by  a 
similar  account  given  by  Acosta,  of  the  famous  Huayna 
Capac.  Indeed,  they  read  so  much  alike  that  they  are 
probably  repetitions  of  teachings  familiar  to  the  nobles 
and  higher  priests.  Both  Incas  maintained  that  the  Sua 
could  not  be  the  chief  god,  because  he  ran  daily  his  accus- 
tomed course,  like  a  slave,  or  an  animal  that  is  led.     He 

1  "  Ln  principal  de  ostas  Doidades  historiciis  era  Fir«coc/m.  *  *  * 
Doasiglus  contabu  el  cultode  Viracocha  d  la  llegadadelos  Espar">les." 
J.  Diego  do  Tschudi,  Antiguedades  Vcvuanas,  pp.  IS'J,  160  (Vienna, 

1851). 

^  Compare  the  account  in  Garcilaaso  de  la  Vega,  Comeiitarioa 
Beales,  Lib.  ii,  caj).  iv ;  Lib.  iv,  cap.  xxi,  xxiii,  with  that  in  Acosta, 
Historia  Natural  ij  Moral  de  las  Indias,  Lib.  vi,  cap.  xxi. 

*  Comentarios  Eeales,  Pt.  i,  Lib.  viii,  cap.  viu. 


THE    DKITY    f'OX.  196 

must  thcrotbre  be  the  subject  of  a  mightier  power  than 
himself. 

We  may  reasonably  supj)osc  that  these  expressions  are 
proof  of  a  growing  sense  of  th(!  attributes  of  divinity. 
They  are  indications  of  the  evolution  of  religious  thought, 
and  go  to  show  that  the  monotheistic  ideas  which  I  have 
pointed  out  in  the  titles  and  names  of  the  highest  God, 
were  clearly  recognized  and  publicly  announced. 

Viracoclia  was  also  worshiped  under  the  title  Con-tlcci- 
Viracncha.  Various  explanations  of  the  name  Con  have 
been  offered.  It  is  not  positively  certain  that  it  belongs 
to  the  (^(piichua  tongue.  A  myth  preserved  by  (roniara 
treats  Con  as  a  distinct  deity.  Me  is  said  to  have  come 
from  the  north,  to  have  been  without  bones,  muscles  or 
members,  to  have  the  power  of  running  with  infinite 
swiftness,  and  to  have  leveled  mountains,  filled  up  valleys^ 
and  deprived  the  coast  plains  of  rain.  At  the  same  time 
he  is  called  a  son  of  the  Sun  and  the  Moon,  and  it  was 
owing  to  his  good  will  and  creative  power  that  men  and 
women  were  formed,  and  maize  and  fruits  given  them 
upon  which  to  subsist. 

Another  more  powerful  god,  however,  by  name  Pa- 
chacamac,  also  a  sou  of  the  Sun  and  Moon,  and  hence 
brother  to  Con,  rose  up  against  him  and  drove  him  from 
the  land.  The  men  and  women  whom  Con  had  formed 
were  changed  by  Pachacamac  into  brutes,  and  others  cre- 
ated who  were  the  ancestors  of  the  present  race.  These  he 
supplied  with  what  was  necessary  for  their  support,  and 


196 


AMEUICAN    llERO-MYTIll!;. 


tmijilit  (hem  the  arts  of  war  and  poace.  For  tlitw;  rca- 
soiia  thvy  vonoratcd  him  ns  a  god,  and  constructed  for  his 
Woishi[)  a  hiimptiioiiH  temple,  a  league  and  a  half  from  the 
prcHcnt  city  of  Lima.^ 

This  mvth  of  the  conflict  of  the  two  brothers  is  lOo 
similar  to  others  I  have  quoted  for  its  significance  to  5'C 
mistaken.  Unfortunately  it  has  been  handed  down  in  ho 
fragmentary  a  condition  that  it  does  not  seem  j)ossible  to 
assign  it  its  pioper  relations  to  the  cycle  of  Viracocha 
legends. 

As  I  have  hinted,  we  are  not  sure  of  the  meaning  of  the 
name  Con,  nor  whether  it  is  of  Qquichua  origin.  If  it  is, as 
is  indeed  likely,  then  we  may  suppose  thatit  is  a  transcription 
of  the  word  ccun,  which  in  Qquichua  is  the  third  person 
singuhir,  present  indicative,  of  ccunt,  I  give.  '  Me  Gives;" 
the  Giver,  would  seem  an  appropriate  name  for  the  first 
creator  of  things.  But  the  myth  itself,  and  the  description 
of  the  deity,  incorporeal  and  swift,  l)ringer  at  one  time  of 
the  fertilizing  rains,  at  another  of  the  drought,  seems  to 
point  unmistakably  to  a  god  of  the  winds.  Linguistic 
analogy  bears  this  out,  for  the  name  given  to  a  whirlwind 
or  violent  wind  storm  was  Conchuy,  with  an  additional 
word  to  signify  whether  it  was  one  of  rain  or  merely  a  dust 
storm.''     For  this  reason  I  think  M.  Wiener's  attempt  to 

^  Francisco  Lopez  de  Gomara,  Hintoria  de  las  Indias,  p.  233 
(Ed.  Paris,  1862), 

'^  A  whirlwind  with  rain  vf&s  paria  conchuy  {paria,  rain),  one  with 
clouds  of  dust,  allpa  conchvy  (allpa,  earth,  dust) ;  Holguin,  Vocab- 
vlario  Qquichva,  a.  v.  Antay  conchuy. 


W:^: 


PACIIACAMAC.  197 

make  of  Con  (or  Qqaoim,  an  he  prefers  lo  spell   it)  merely 
a  (li'ity  of  the  rains,  is  too  narrow.' 

The  lei^(Mi(l  would  seem  to  indicate  that  he  was  supposed 
to  have  been  defeated  and  quite  driven  away.  IJiit  the 
study  of  the  nionunients  indicates  that  this  was  not  the  <!ase. 
One  of  the  most  retnarkahle  antiquities  in  Peru  is  at  a  place 
called  Oonenaha,  three  leagues  south  of  Abancay,  on  the 
road  from  Cuzco  to  Lima.  M.  Leonce  An<;rand  has 
observed  that  this  "  was  evidently  one  of  the  {jjreat  relij^ious 
centres  of  the  primitive  peoples  of  Peru."  Here  is  found 
an  enormous  block  of  granite,  very  curiously  carvcsd  to 
facilitate  the  dispersion  of  a  licpiid  poured  on  its  summit 
into  varied  stnvims  and  to  quaint  receptacles.  Whether  the 
li(|uid  was  the  blood  of  victims,  the  intoxicating  beverage 
of  the  country,  or  pure  water,  all  of  which  have  been 
suggested,  we  do  not  positively  know,  but  I  am  inclined  to 
believe,  with  M.  Wiener,  that  it  was  the  last  mentioned, 
and  that  it  was  as  the  beneficent  deity  of  the  rains  that  Con 
was  worshiped  at  this  sacred  spot.  Its  name  con  cacha, 
"the  Messenger  of  Con,"  points  to  this.* 

The  words  Pacha  camac  mean  "animating"  or  "giving 
life  to  the  world."  It  is  said  bv  Father  Acosta  to  have 
been  one  of  the  names  of  Viracocha,^  and  in  a  sacred  song 

1  Le  Perou  et  Bolivie,  p.  694.     (Paris,  1880.) 

*  These  remains  ure  ciiref'iilly  described  by  Cliarles  Wiener,  Perou 
et  Bolide,  p.  282,  se(|;  tVciiu  the  notes  of  M.  Angrand.liy  Desjardins, 
Le  Perou  avaiU  la  Conqnele  Espaf/nole,  p.  132;  and  in  a  superficial 
manner  by  Squier,  Peru,  p.  5o5. 

^  Uisloria  Natural  y  Moral  de  las  Indias,  Lib.  v,  cap.  iii. 


1!)8 


A M KUK  A N    in;U( )-M YTHS. 


I| 


preserved  hy  GnreiljiMso  de  la  Vepi  lie  ih  nj)j)o:ile<l  to  by 
this  title.'  The  identity  of  these  two  divinitieH  Heoms, 
tlierefore,  stifrKuently  estiihlished. 

The  worship  of  Pachjicamao  is  asserted  hy  eompetent 
antifiuariiin  stiidcnts  to  have  been  more  extond"d  in  aiuriiTit 
Peru  than  the  ol(h'r  liistorians  supposed.  This  is  iridicatcil 
by  tiie  many  ninains  of  temples  which  local  tradition 
attribute  to  his  worship,  and  by  the  customs  of  the 
natives.'  For  instance,  at  the  birth  of  a  child  it  was 
formally  olVcred  to  him  and  his  protection  solicited.  On 
reaching  some.'  arduous  height  the  toiling  Indian  would 
address  a  few  words  of  thanks  to  Pachacamac ;  and  the 
piles  of  stones,  which  were  the  simple  signs  of  their 
gratitude,  are  still  visible  in  all  parts  of  the  country. 

This  variation  of  the  story  of  Yiracocha  aids  lo  an 
understanding  of  his  niythical  purport.  The  oft-recurring 
epithet  "  Contice   Viracocha  "  shows  a  close  relationship 

*  Comentitrios  Rcales,  Lib.  h,  cap.  xxvui. 

2  Von  Tschudi,  who  in  one  p  irt  of  his  work  maintuins  that  sun- 
worship  was  tlic  provalt'iit  religion  of  Peru,  modifies  the  assertion 
C()nsiih'nil)ly  in  the  following  passage:  "  El  culto  <le  Pachacamac  so 
hallaba  mucho  mas  extendido  dt?  lo  <pie  suponen  los  historiadores  ; 
y  88  puede  sin  error  aventiirar  la  opinion  de  que  era  la  Deidad  popu- 
lar y  acatada  por  las  masas  poruanas  ;  inientras(|U(!  la  religion  del  Hoi 
era  la  do  la  corto,  culto  (pie,  por  mas  adoptado  (pie  fuese  entre  los 
Indios,  nunca  lleg6  (i  desarraigar  la  fe  y  la  devocion  al  Numen  primi- 
tive. En  effecto,  en  todas  las  relaciones  de  la  vida  de  los  Indios,  resalta 
la  profinida  veneracion  (pie  tributavan  (i  Pachacamac."  Aiitiijutda- 
dcs  Peruanas,  p.  149.  Inasmuch  as  elsewhere  this  author  takes  pains 
to  show  that  the  Incas  discarded  the  worship  of  the  Sun,  and  insti- 
tuted in  place  of  it  that  of  Viracocha,  the  above  would  seem  to  dimin- 
ish the  sphere  of  Sun-worship  very  much. 


TIIK    KXIMXTKI)    WHITE   CONQUiCUORS.  1D9 

betwoeii  lii.s  clianicter  aiul  tliut  of  the  (Jiviiiity  (Jon.  in  t'lict, 
an  identity  wlii<!h  doserves  close  ntt<'iition.  It  is  ex- 
plained, I  believe,  by  the  HUppo.sition  that  Virae<K'lm  was 
the  Lord  of  the  Wind  as  w(^ll  as  of  tlie  Iii;'lit.  liike  all 
the  other  light  gods,  and  deities  of  the  cardinal  points,  h(> 
was  at  the  same  time  the  wind  from  them.  VVhat  has  been 
saved  from  the  ancient  mytiiology  is  enough  to  show  this, 
bat  not  enough  o  al^)w  us  to  reconcile  the  seeming  con- 
tradictions which  it  suggests.  Moreover,  it  nnist  be  ever 
remembered  that  all  ndigions  repose  on  tiontra  ctions, 
contradictions  of  fact,  of  logic,  and  of  statement,  so  that 
we  must  not  seek  to  force  any  one  of  them  into  consistent 
unity  of  form,  even  with  itself. 

I  have  yet  to  add  another  point  of  similarity  between 
the  myth  of  Viracocha  and  those  of  (^uetzalcoatl,  Itzamna 
and  the  others,  which  I  have  already  narrated.  As  in 
Mexico,  Yucatan  and  el.«fi\'"  fjre,  so  in  the  realms  of  the 
Incas,  the  Spaniards  fov^nd  themselves  not  lexpected 
guests.  Here,  too.  texts  of  ancient  prophecies  were  (sailed 
to  mind,  words  of  warning  f''om  solemn  and  anti({Ue  songs, 
foretelling  that  other  Viracochas,  men  of  fair  complexion 
and  flowing  beards,  would  some  day  come  from  the  Sun, 
the  father  of  existent  nature,  and  sul)joct  the  em|)ire  to 
their  rule.  When  the  great  Inca,  Iluayna  Capac,  was  on 
his  death-bed,  he  recalled  these  prophecies,  and  impressed 
them  upon  the  mind  of  his  successor,  so  that  when  De 
Soto,  the  lieutenant  of  Pizarro,  had  his  first  interview 
with  the  envoy  of  Atahuallpa,  the  latter  humbly  addressed 


200 


AMERICAN   HERO-MYTHS. 


Iiini  as  Viracocha,  the  great  God,  son  of  the  Sun,  and  told 
him  that  it  was  Huayna  Capac's  last  conimand  to  pay 
homage  to  the  white  men  when  they  sliould  arrive.* 

We  need  no  longer  entertain  about  such  statements  that 
suspicion  or  incredulity  which  so  many  historians  Juive 
thought  it  necessary  to  indulge  in.  They  are  too  generally 
paralleled  iii  other  American  hero-myths  to  leave  the 
slightest  doubt  as  to  their  reality,  or  as  to  their  significance. 
They  are  again  tiie  expression  of  the  expected  return  of  the 
Light-God,  after  his  departure  and  diHa])|)earance  in  tiie 
western  horizon.  Modifications  of  what  was  originally  a 
statement  of  a  simple  occurrence  of  daily  routine,  they 
became  transmitted  in  the  limbeck  of  mythology  to  the 
story  of  the  beneficent  god  of  the  past,  and  the  premise  of 
golden  days  when  again  he  should  return  to  the  people 
whom  ei"stwhile  he  ruled  and  taucrht. 

The  Q(pjichuas  expected  the  return  of  Viracocha,  not 
merely  us  an  earthly  ruler  to  govern  their  nation,  but  as  a 
god  who,  by  his  divine  power,  would  call  the  dead  to  life. 
Precisely  as  in  ancient  Egypt  the  literal  l)elief  in  the  resur- 
rec*;ion  of  the  body  led  to  tiie  custom  of  preserving  the 
corpses  with  the  most  sedulous  care,  so  in  Peru  the 
cadaver  was  mummied  and  deposited  in  the  most  secret 
and  inaccessible  spots,  so  that  it  si^ould  remain  undisturbed 
to  the  great  day  of  resurrection. 

And  when  was  that  to  l)e? 

^  Garcilasso  de  La  Vega,  Comentarios  Reales,  Lib.  ix,  caps,  xiv, 
XV ;  VAcAa  de  Leon,  Rclacion,  MS.  in  Prescott,  Conquest  of  Peru^ 
Vol.  I,  ^..  ol'd.     The  latter  is  the  second  part  of  Cieza  de  Leon. 


THE   RESURRECTION.  201 

We  are  not  left  in  donbt  on  this  point.  It  was  to  be 
when  Viracooha  sliould  return  to  earth  in  his  bodily  form. 
Then  he  would  restore  the  dead  to  life,  and  they  should 
enjoy  the  good  things  of  a  land  far  more  glorious  than  this 
work-a-day  world  of  ours.^ 

As  at  tiie  first  meeting  between  the  races  the  name  of  the 
hero-god  was  applied  to  the  conquering  strangers,  so  to  this 
day  the  custom  has  continued.  A  recent  traveler  tells  us, 
"Among  Los  IiuUoudd  Campo,  or  Indians  of  the  fields,  the 
llama  herdsmen  of  tha  punas,  and  the  fishermen  of  the  lakes, 
the  common  salutation  to  strangers  of  a  fair  skin  and  blue 
eyes  is  *  Tal-tal  Viracooha.'"^  Even  if  this  is  used  now, 
as  M.  Wiener  seeuis  to  think,'  merely  ris  a  servile  flattery, 
there  is  no  doubt  but  that  at  the  beginning  it  was  a{)plied 
because  the  white  strangers  were  identified  with  the  white 
and  bearded  hero  and  his  followers  of  their  culture  myth, 
whose  return  had  been  foretold  by  their  priests. 

Are  we  obliged  to  explain  these  similarities  to  the 
Mexican  tradition  by  supposing  some  ancient  intercourse 
between  these  peoples,  the  arrival,  for  instance,  and  settle- 
ment on  the  highlands  around  Lake  Titicaca,  of  some 
"Toltec"  colony,  as  has  been  maintained  by  such  able 
writers  on  Peruvian  antiquities  as  Leonce  Angrand  and  J. 

'  "  Dijeron  qiiellos  oyeron  decir  a  sus  padres  y  pasados  que  un  Vira- 
cooha habia  de  revolver  la  tierra,  y  habia  de  resucitar  esos  muertos,  y 
que  estos  habian  do  bibir  en  esta  tierra."  Informacion  de,  las  Idtdatras 
de  los  Incas  t  Indios,  in  the  Coll.  de  Docs,  ineditos  del  Ardiico'  de 
Jndias,  vol.  xxi,  p.  152. 

'  E.  G.  Squier,  Travels  in  Peru,  p.  414. 

*  C.  Wiener,  Peroti  et  Bolivie,  p.  717. 


202 


AMKRICAN   HERO-MYTHS. 


J.  von  Tschudi?^  I  think  not.  The  great  events  of 
nature,  day  and  nij^ht,  storm  and  sunshine,  are  everywhere 
tiie  same,  and  the  impressions  they  produced  on  the  minds 
of  this  race  were  the  same,  whether  the  scene  was  in  the 
forests  of  the  north  temperate  zone,  amid  the  pahns  of  tiie 
tropics,  or  on  the  lofty  and  barren  phiteaux  of  the  Andes. 
These  impressions  found  utterance  in  similar  myths,  and 
were  represented  in  art  under  similar  forms.  It  is,  there- 
fore, to  the  oneness  of  cause  and  of  racial  psychology, 
not  to  ancient  migiations,  that  we  must  look  to  explain  the 
identities  of  myth  and  representation  that  we  find  between 
such  widely  sundered  nati(ms. 

'  L.  Angrarul,  Leftre  sur  les  Antiquities  de  Tiaguanaco  et  V  Origine 
presumable  de  la  plus  ancienne  civilisation  du  Haut-Ptrou.  Extrait 
du  24enie  vol.  do  la  Reime  Generate  d'  Architecture,  1866.  Von 
Tschiidi,  Dan  Ollantadrama,  •^.  177-9.  Tho  latter  says  :  "  Dor  von 
doin  Plateau  von  Anahuac  ausgewanderte  Stamm  verpflanztt;  soino 
Gosittung  und.  die  Hauptziigo  seiner  lieligion  durch  das  westliche 
Slidainorica,  etc." 


CHAPTER   VI. 

THE   EXTENSION   AXD   INFLUENCE   OF   THE  TYPICAL 

HERO-MYTH. 

The  Tvpicai,  Mvtii  Found  in  Many  Pauts  op  tfie  Continevt — 
Difficulties  \s  TiuriKo  it— REM(iious  Evoi.utiox  ix  Amekica 
SiMir.AK  -i)  That  in  the  Old  VVoklu— Failu"e  of  Christianity 
IN  the  Red  Race. 

The  Culture  Myth  of  the  Tauascos  of  Mechoacan — That  of  the 
KicHfjs  OF  Guatemala— The  Votan  Myth  of  the  Tzendals  of 
Chiapas — A   Fraoment   of  a  Mixe  Myth — The   Hero-Ood    of 

THE    MUYSCAS    OP   NeW    GbANADA— Op    THE   ''^UPI-GUARANAY    StEM 

op  Paraguay  and  Brazil — Myths  of  the  Dkak  op  British 
America. 
Sun  Worship  ix  Ameri(;a— Germs  op  Progress  in  American 
Religions — Relation  of  Religion  and  Morality — The  Light- 
God  A  Moral  and  Beneficent  Creation — His  Worship  was 
Elevating— Moral  Condition  of  Native  Societies  Before  the 
Conquest — Progress  in  the  Definition  of  the  Idea  of  God  in 
Peru,  Me.kico,  and  Yucatan— Erroneous  Statements  About  the 
Morals  of  the  Natives— Evolution  of  their  Ethical  Prin- 
ciples. 

In  the  foregoing  chapters  I  have  passed  in  review  the  hero- 
myths  of  five  nations  widely  asunder  in  location,  in  culture 
and  in  language.  I  have  shown  the  strange  similarity  in  their 
accounts  of  their  mysterious  early  benefactor  and  teacher, 
and  their  still  more  stra^ige,  because  true,  presentiments  of 
the  arrival  of  pale-faced  conquerors  from  the  East. 

I  have  selected  these  nations  because  their  myths  have 
been  most  fully  recorded,  not  that  they  alone  possessed  this 
striking  legend.  It  is,  I  repeat,  the  fundamental  myth  in  the 
religious  lore  of  American  nations.     Not,  indeed,  that  it  can 

203 


201 


AMERICAN   IIERO-MYTHS. 


b^'  (liseovorod  in  all  tribes,  especially  in  the  amplitude  of 
iiieident  which  ic  possesses  among  some.  But  there  are 
cotn[)iu'atively  few  of  the  native  mythologies  that  do  not 
betray  some  of  its  elements,  soaie  fragments  of  it,  and, 
often  enough  to  justif"  us  in  the  supposition  that  had  we 
the  complete  body  of  their  sacred  stories,  we  should  find 
this  one  in  quite  jis  defined  a  form  as  I  have  given  it. 

The  student  of  American  mythology,  unfortuwaioly, 
labors  under  peculiar  disadvantages.  NVhen  he  seeks  for  his 
material,  he  finds  an  extraordinary  dearth  of  it.  The  mis- 
sionaries usually  refused  to  preserve  the  native  myths,  be- 
caused  tliey  believed  them  harmful,  or  at  least  foolish;  while 
men  of  science,  who  have  had  sucli  o|)portunities,  rejected  all 
those  that  seemed  the  least  lik<;  a  Biblical  story,  as  they 
suspected  them  to  be  modern  ai  d  valueless  compositions, 
and  thus  lost  the  vei/  life  of  the  gvuuine  ancient  faiths. 

A  further  disadvantage  is  the  sliy-ht  attention  which  has 
been  paid  to  the  aboriginal  American  tongues,  and  the 
sad  deficiency  of  material  for  their  study.  It  i;i  now 
recognized  on  all  hands  that  the  key  of  a  mythology  is  to 
be  found  in  the  language  of  its  believers.  As  a  German 
writer  remarks,  "  the  formation  of  the  language  and  the 
evolution  of  the  myth  go  hand  in  hand."^     We  must  know 

^  "  In  (lor  Sprache  herrscht  iininer  iind  erneut  sioh  stets  (li(!  similiche 
Anschauiing,  die  vor  .Tahrtausonden  mit  dom  glUubigen  Sinn  vermiihlt 
die  Mytholo{:jiun  schuf,  nnd  gorade  durch  sie  wird  es  am  klarsten,  wie 
Sprachenscliiipfunji  und  mytliologische  Entwicklung,  der  Ansdruck 
des  Denkens  und  Glaubons,  einst  Pland  in  Hand  gegangen."  Dr.  F. 
L.W.  Schwartz,  I>er  Ursprunfj  der  Mf/tholugie  dargelegt  an  Griechincher 
und  Deutscker  Sage,  p.  23  (Berlin,  1860). 


IIELKUOUS   EVOT.UTION.  205 

the  language  of  a  tribe,  at  least  we  must  understand  the 
grainnuitical  construction  and  have  facilities  to  trace  out 
the  meaning  and  derivation  of  names,  before  we  can  obtain 
any  accurate  notion  of  tlie  foundation  in  nature  of  its 
religious  beliefs.     No  convenient  generality  will  help  us. 

I  make  these  remarks  as  a  sort  of  apology  for  the  short- 
comings of  the  present  study,  and  especially  for  the 
imperfe(!tions  of  the  fragments  I  have  still  to  present. 
They  are,  however,  sufficiently  defined  to  make  it  certain 
that  they  belonged  to  cycles  of  myths  closely  akin  to  those 
already  given.  They  will  serve  to  support  my  thesis  that 
the  seemingly  (!onfased  and  puerile  fables  of  the  native 
Americans  are  fuily  as  worthy  the  attencion  of  the  student 
of  human  nature  as  the  more  poetic  narratives  of  the  Veda 
or  the  Edda.  The  red  raaa  felt  out  after  God  with  like 
childish  gropings  as  his  white  brother  in  Central  Asia. 
When  his  course  was  interrupted,  he  was  pursuing  the  same 
path  toward  the  discovery  of  truth.  In  the  words  of  a 
thoughtful  writer:  "  In  a  world  wholly  separated  from 
that  which  it  is  customary  to  call  the  Old  World,  the 
religious  evo'aticm  of  man  took  place  precisely  in  the  same 
manner  as  in  those  surroundings  which  produced  the 
civilization  of  western  B^urope."' 

But  this  religious  development  of  the  red  man  was 
violently  broken  by  the  forcible  imposition  of  a  creed 
which  he  could  not  understand,  and  which  was  not  suited 

^  Oirard  de  Rialle,  La  Mythologie  Compav^e,  vol.  i,  p.  363  (Paria, 
1878). 


206 


AMERICAN   HERO-MYTHS. 


to  liis  wants,  and  by  the  heavy  yoke  of  a  prieHthood  totally 
out  of  sympathy  with  his  line  of  progress.  What  has  been 
the  result?  "Has  Christianity,"  asks  the  writer  1  have 
just  quoted,  "exerted  a  progressive  action  on  these  peoples? 
Has  it  brought  them  forward,  has  it  aided  their  natural 
evolution?  We  are  obliged  to  answer,  No.'"  This  sad 
re{)ly  is  repeated  by  careful  observers  who  have  studied 
dispassionately  the  natives  in  their  homes.'  The  only 
difference  in  the  results  of  the  two  great  divisions  of  the 
Christian  world  seems  to  be  that  on  Catholic  missions  has 
followed  the  debasement,  on  Protestant  missions  the 
destruction  of  the  race. 

It  may  be  objected  to  this  that  it  was  not  Christianity, 
but  its  accompaniments,  the  greedy  horde  of  adventurers, 
the  profligate  traders,  the  selfish  priests,  and  the  unscrupu- 
lous officials,  that  wrought  the  degradation  of  the  native 

1  Girard  de  RiuUe,  ibid,  p.  362. 

*  Those  who  would  convince  themselves  of  this  may  read  the  work 
of  Don  Francisco  Pimentel,  Memoria  sobre  las  Causas  que  han 
originado  la  Situacioii  Actual  de  la  Baza  Indigena  de  Mexico  (Mexico, 
1804),  and  that  of  the  Licentiate  Apolinur  Garcia  y  Garcia,  Jlistoria 
de  la  Guerra  de  Castas  de  Yucatan,  Prologo  (M6rida,  1865),  That 
t'  e  Indians  of  the  United  States  have  directly  and  positively  degen- 
erated in  moral  sense  as  a  race,  since  the  introduction  of  Christianity, 
was  also  very  decidedly  the  opinion  of  the  late  Prof.  Theodor  Waitz,  a 
most  competent  ethnologist.  See  Die  Indianer  Nordamerica^s.  Eine 
Studie,  von  Theodor  Waitz,  p.  39,  etc.  (Leipzig,  1865).  This  opinion 
w(is  also  that  of  the  visiting  committee  of  the  Society  of  Friends  who 
reported  on  the  Indian  Tribes  in  1842 ;  see  the  Report  of  a  Visit  to 
Some  of  the  Tribes  of  Indians  West  of  the  Mississippi  Hirer,  by  John 
D.  Lang  and  Samuel  Taylor,  Jr.  (New  York,  1848).  The  language  of 
this  Report  is  calm,  but  positive  as  to  the  increased  moral  degradation 
of  the  tribes,  as  the  direct  result  of  contact  with  the  whites. 


FAILUUE   OP  CIIHISTIAMTY.  207 

nice.  B(  it  so.  Tlien  T  merely  moflify  my  assertion,  l>y 
saying  that  Ciirist'.anity  haa  shown  itself  incapable  of 
controlling  its  inevitable  adjuncts,  and  that  it  would  have 
been  better,  morally  and  socially,  for  the  American  race 
never  to  have  known  Christianity  at  all,  than  to  have 
received  it  on  the  only  terms  on  which  it  has  been  possible 
to  offer  it. 

With  the  more  earnestness,  therefore,  in  view  of  this 
acknowledged  failure  of  Christian  effort,  do  I  turn  to  the 
native  beliefs,  and  desire  to  vindicate  for  them  a  dignified 
position  among  the  faiths  which  have  helped  to  raise  man 
above  the  level  of  the  brute,  and  inspired  him  with  hope 
and  ambition  for  betterment. 

For  this  purpose  I  shall  offer  some  additional  evidence 
of  the  extension  of  the  myth  I  have  set  forth,  and  then 
proceed  to  discuss  its  influence  on  the  minds  of  its 
believers. 

The  Tarascos  were  an  interesting  nation  who  lived  in 
the  province  of  Michoacan,  due  west  of  the  valley  of 
Mexico.  They  were  a  polished  race,  speaking  a  sonorous, 
vocalic  language,  so  bold  in  war  that  their  boast  was  that 
they  had  never  been  defeated,  and  yet  their  religious  rites 
were  almost  bloodless,  and  their  preference  was  for  peace. 
The  hardy  Aztecs  had  been  driven  back  at  every  attempt 
they  vr  to  conquer  Michoacan,  but  its  ruler  submitted 
himself  without  a  murmur  to  Cortes,  recognizing  in  him 
an  opponent  of  the  common  enemy,  and  a  warrior  of  more 
than  human  powers. 


208 


AMERICAN   IILItO-MYTIIS. 


Among  these  Tnrnsoos  wc  find  the  wiine  lej^ond  of  a 
hero-god  who  brouglit  them  out  of  harhariHin,  gave  them 
hiwH,  airaiiged  their  calendar,  \vhi>'h,  in  jjrineipk's,  waH 
tlie  same  as  that  of  the  Aztecs  and  Mayan,  and  decided  on 
the  form  of  their  government.  His  name  was  '/lurifeti  or 
Ciu'ic<(herls,  words  wliich,  from  my  limited  resources  in 
that  tongue,  I  am  not  able  to  analyze.  lie  dwelt  in  the 
town  Cromuscuaro,  which  name  means  the  Watch-tower 
or  Look-out,  and  the  hour  in  which  he  gave  his  instruc- 
tions was  always  at  sunrise,  just  as  the  orl)  of  light  ap- 
peared on  the  eastern  horizon.  One  of  the  feasts  which  he 
appointed  to  be  celebrated  in  liis  honor  was  called  ZUneu- 
arencuaro,  which  melodious  word  is  said  by  the  Spanish 
missionaries  to  mean  "the  resurrection  from  death."  When 
to  this  it  is  added  that  he  distinctly  predicted  that  a  white 
race  of  men  should  arrive  in  the  country,  and  that  he  him- 
self should  return,*  tiis  identity  with  the  light-gods  of 
similar  American  myths  is  too  manifest  to  require  argument. 

The  king  of  the  Tarascos  was  considered  merely  the 
vicegerent  of  the  absent  hero-god,  and  ready  to  lay  down 
the  sceptre  when  Curie  iberis  should  return  to  earth. 

*  P.  Francisco  Xavier  Alegre,  Historia  de  la  Compatlia  de  Jemis 
en  la  Nueoa  Espaita,  Torao  i,  pp.  91,  92  (Mexico,  1811).  The 
authorities  whom  Alegre  quotes  are  P.  F.  Alonso  de  la  Ilea,  Cronica 
de  Mechoacun  (Mexico,  1048),  and  D.  Basnleiique,  Cronica  Je  San 
Augustin  de  Mechoacan  (Mexico,  1673).  I  regret  tiuit  I  have  been 
unable  to  find  either  of  these  books  in  any  library  in  the  United  States. 
It  is  a  great  pity  that  the  student  of  American  history  is  so  often 
limited  in  his  investigations  in  this  country,  by  the  laciv  of  material. 
It  is  sad  to  think  that  such  an  opulent  and  intelligent  land  does  not 
possess  a  single  complete  library  of  its  own  history. 


MYTHS   OF  THE  TAUAHC08.  209 

Wc  do  not  know  whether  the  mvth  of  tlie  Four  lirotli- 
ers  prevailed  Junoii«^  the  Tarnseos;  hut  there  i.'- hanlly  a 
nation  on  the  continent  among  whom  the  number  I' our 
was  more  dl.stinetly  saered.  Th(!  kiii<fdom  was  divided 
into  four  parts  (as  also  among  the  Itzas,  QcjuiehuaH  and 
numerous  other  tribes),  the  four  rulers  of  which  constituted, 
wi.'i  the  king,  the  sacred  council  of  five,  in  imitation,  I 
can  hardly  doul)t,  of  the  herf)-god,  and  the  four  deities  of 
the  winds. 

The  g(xldess  of  water  and  the  rains,  the  female 
counterpart  of  Curicaberis,  was  the  goddess  Cueravaperi. 
"She  is  named,"  says  the  authority  I  quote,  "in  all 
their  fables  and  spcec^hes.  They  say  that  she  is  the  mother 
of  all  the  gods  of  the  earth,  and  that  it  is  she  who  bestows 
the  harvests  and  the  germination  of  seeds."  With  her  ever 
went  four  attendant  go(klesses,  the  personifications  of  the 
rains  from  the  four  cardinal  points.  At  the  sacred  dances, 
which  were  also  dramatizations  of  her  supposed  action, 
these  attendants  were  represented  by  four  priests  clad 
respectively  in  white,  yellow,  red  and  black,  to  represent 
the  four  colors  of  the  clouds.^  In  other  words,  she  doubt- 
less bore  the  same  relation  to  Curicaberis  that  Ixchel  did 
to  Itzamna  in  the  mythology  of  the  Mayas,  or  the  rainbow 

^  Relacion  de  las  Ceremonias  y  Kitos,  etc.,  de  Mechoacaii,  ia  the 
Coleccion  de  Documentos  para  la  Historia  de  Espatla,  vol.  liii,  pp. 
13,  19,  20.  This  account  is  anonymous,  but  was  written  in  the 
sixteenth  century,  by  some  one  familiar  with  the  subject.  A  handsome 
MS.  of  it,  with  colored  illustrations  (these  of  no  great  value,  however), 
is  in  the  Library  of  Congress,  obtained  from  the  collection  of  the  late 
Col.  Peter  Force. 

14 


210 


AMK!U('AN    HEUO-MYTI18. 


goddess  to  Anitna  ill  the  religious  Icj^oikIh  of  the  Moxos.' 
Slie  wjiH  tlio  divinity  timt  provided  over  the  rains,  and  henco 
over  fertility  and  the  harvests,  .st^uiding  in  intimate  rehitioii 
to  the  jijod  of  the  sun's  rays  and  tlie  four  winds. 

The  Kiches  of  (fiiatxiinahi  vver*»  not  distant  rehitives  of 
tlie  Mayas  of  Yucatan,  and  their  mythology  lias  heen  pre- 
served to  us  in  a  rescript  of  their  national  book,  the  Popol 
Vuh.  Evidently  they  had  borrowed  something  from  Aztec; 
sources,  and  a  flavor  of  Christian  teaching  is  occasionally 
noticeable  in  this  record ;  but  for  all  that  it  is  one  of  the 
most  valuable  we  possess  on  the  subject. 

It  begins  by  eonnecting  the  creation  of  uien  and  things 
with  the  appearanee  of  light.  In  other  words,  as  in  so 
many  mythologies,  the  history  of  the  world  is  that  of  the 
day;  eaeh  begins  with  a  dawn.  Thus  the  Pojml  ]''uh 
reads : — 

"This  is  how  the  heaven  exists,  how  the  Heart  of  Heaven 
exists,  he,  the  god,  whose  name  is(^al>aiiil." 

"  His  word  came  in  the  darkness  to  the  Lor(l,toGucumatz, 
and  it  spoke  with  the  Lord,  with  Gucumatz." 

"They  spoke  together;  they  consulted  and  plannc  1; 
they  understood;  they  united  in  words  and  plans." 

"As  they  consulted,  the  day  appeared,  the  white  light 
came  forth,  mankind  was  produced,  while  thus  they  held 
counsel  about  the  growth  of  trees  and  vines,  about  life  and 
mankind,   in   the   darkness,    in    the    night   (the    creation 

^  See  above,  page  160. 


MYTHS   OF  TIIF   KIPIIFii.  211 

wiiH  brought  about),  hy  the  Heart  of  IIj'UVoij,  wIiomc  iianu' 
in  Iliirakau."* 

JWit  the  national  (Miltuir-hcro  of  tlic  Kiclios  scorns  to  \m\'i' 
l)C'<>n  XbiilaiKjuf,  u  iminc  \vl)icli  lias  the  litonil  meaning, 
"  liittlc  Tiger  Deer,"  and  is  a  symbolical  appellation  refer- 
ring to  (lays  in  their  calendar.  Altliougii  many  of  his 
(lecd-j  are  reeonnt(!d  in  the  Popnl  Vuh,  that  work  does  not 
furnish  us  his  complete  mythical  history.  From  it  and 
other  sources  we  learn  that  he  was  one  of  the  twins  sup- 
posed to  have  been  born  of  a  virn;in  mother  in  Utatlan, 
the  central  province  of  the  Ki{;hes,  to  have  been  the  guide 
and  protector  of  their  nation,  and  in  its  interest  to  have 
made  a  joiu'ncy  to  the  Underworld,  in  order  to  revenge 
himself  on  his  powerful  enemies,  its  rulers.  Ho  was  suc- 
cessful, and  having  overcome  them,  he  set  free  the  Sun, 
which  they  had  seized,  and  restored  to  life  four  hundred 
youths  whom  they  had  slain,  and  who,  in  fact,  were  the 
stars  of  heaven.  On  his  return,  he  emerged  from  the 
bowels  of  the  earth  and  the  place  of  <larkness,  at  a  point 
far  to  the  east  of  Utatlan,  at  some  }>lace  located  by  the 
F  .ohes  near  Coban,  in  Vera  Paz,  and  came  again  to  his 
people,  looking  to  be  received  with  fitting  honors.  JJut 
like  Viracocha,  Quctzalcoatl,  and  others  of  these  worthies, 
the  story  goes  that  they  treated  him  with  saint  courtesy, 
and  in  anger  at  their  ingratitude,  he  left  them  forever,  in 
order  to  seek  a  nobler  people. 

I  need  not  enter  into  a  detailed  discussion  of  this  myth, 
*  Popol  Vuh,  le  Livre  Sucre  des  Quich^n,  p.  9  (Paris,  1861). 


212 


AMKHU'AN    IIKItO-MYTIffl. 


many  points  in  wliicli  are  olHciiro,  tlu;  less  so  nn  I  liavo 
tn'!if«'<l  tliPin  at  i<'i»^tli  in  a  niono^rapli  readily  aeeoHHihIo 
to  tile  readi-r  wlio  would  piisli  iiin  iiKjiiirieH  furtlier. 
Knoii;;-li  if  I  (|iioto  tliu  conehisiun  to  which  I  tiieru  arrive. 
It  i.H  at  foIlowH  : — 

"SnlTlce  it  to  my  that  tlic  iiero-g<M|,  whose  name  is  thus 
compounded  of  two  signs  in  the  calenchir,  who  is  one  of 
twins  born  of  a  virgin,  who  performs  many  surprising 
feats  of  prowess  on  the  earth,  who  descends  into  the  world 
of  darkness  and  seis  free  the  sun,  moon  and  stars  to 
perform  their  (hiily  and  nightly  journeys  through  the 
heavens,  presents  in  these  and  otiier  traits  nuch  numerous 
resemblances  to  the  Divinitv  of  liitjht,  tiie  Dav-mai<er  of 
the  northern  hunting  tribes,  reappearing  in  so  many 
American  legends,  that  I  do  not  hesitate  to  identify  tlie 
narrative  of  Xbalanque  and  his  deeds  as  but  another  ver- 
sion of  this  wide-spread,  this  well-nigh  universal  myth."* 

Few  of  our  hero-myths  have  given  occasion  for  wilder 

8i)eculation    than    that  of   Votan.     He   was  the  culture 

liero  of  tiie  Tzendals,  a  branch  of  the  Maya  race,  whose 

home  was  in  Chiapas  and   Tabasco.     Even  the  usually 

cautious  Humboldt  suggested  that  his  name  might  be  a 

form   of   Odin  or  Buddh?, !      As  for  more    imaginative 

writers,  they  have  made  not  the  least  difficulty  in  discover- 

ing  that  it  is  identical  with  the  Odon  of  the  Tarascos,  the 

Oton  of  the  Othomis,  the  Poudan  of  the   East  Indian 

*  The  Names  of  the  Gods  in  the  Kiche  Myths,  Central  America,  by 
Daniel  G.  Brinton,  m.  ».,  iti  the  Proceedings  of  the  American  Philo- 
sophical Society  for  1881. 


THE  8T0UY   OK    VOTAN.  *       213 

Tiimuls,  tlic  Vaudoux  of  the  LouiHiiinji  negrooH,  etc.  All 
tliis  liiiH  hv.i'U  <loti(>  witiiout  liny  attempt  having  I)ccn  tna<lu 
to  iLs<>crtain  tlu;  procLso  meaning  and  derivatiun  lA'  the  name 
Votim.  Superficial  phonetic  similarities  have  been  the 
onl;  guide. 

Wt;  tt'  not  M'«'ll  accjuainted  with  the  Votun  myth. 
It  a|»poars  to  have  heen  written  down  some  time  in  the 
seventeenth  ei^ntury,  by  a  (Christianized  native.  J  lis 
manust-ript  of  five  or  six  folios,  in  the  T/endal  tongn«», 
came  into  the  possession  of  Nuflez  de  la  Vega,  JJishop  of 
Chiapas,  about  lUDO,  and  later  into  the  hands  of  Don 
Ramon  Ordonez  y  Aguiar,  where  it  was  seen  by  Dr. 
Paul  Felix  Cabrera,  about  1790.  What  has  become  of  it 
is  not  known. 

No  completo  translation  of  it  was  made ;  and  thi;  ex'^^acts 
or  abstracts  given  by  the  authors  just  named  are  most 
unsatisfactory,  and  disfigured  by  ignorance  and  prejudice. 
None  of  thorn,  probably,  was  familiar  with  the  Tzendal 
tongue,  especially  in  its  ancient  form.  What  they  tell  us 
runs  as  follows: — 

At  aorae  indefinitely  remote  epoch,  Votan  (!ame  from 
the  far  East.  Jle  was  sent  by  God  to  divide  out  and 
assiijn  to  the  different  races  of  men  the  earth  on  which 
they  dwell,  and  to  give  to  each  its  own  language.  The 
lanil  whence  ho  came  was  vaguely  called  ualam  uotan,  the 
land  of  Votan. 

His  message  was  especially  to  the  Tzendals.  Previous 
to  his  arrival  they  were  ignorant,  barbarous,  and  without 


214 


A  M  imrCA  N    11 KHO-M  YTIIH. 


lixed  luihitiitions.  Ilo  colloctod  tliciii  into  villages,  taught 
them  how  to  (uiltivaio  tho  luaizo  and  cotton,  and  invented 
tho  hierojijlyphit!  si^ns,  whic^h  they  h'arncd  to  oarvc  on  the 
walls  of  their  temples.  It  is  ev(Mi  said  that  Uo  wrote  his 
own  history  in  them. 

lie  institnted  civil  laws  for  their  government,  and  im- 
parted to  them  the  proper  ceremonials  of  ndif^ious  worship. 
For  this  reason  he  was  also  calhid  '*  Mastc^r  of  the  Sacred 
])riim,"  the  instninuMit  with  which  they  summoiKMl  the 
votaries  to  the  ritual  dances. 

They  especially  rememhered  him  as  the  inventor  of  their 
calendar.  His  namc!  stood  third  in  th(>  week  of  twenty 
drys,  and  was  tlie  first  Dominical  sij^n,  according  to  which 
they  counted  their  year,  eorresj)onding  to  the  Ktm  of  the 
Mayas. 

As  a  city-bnildiU",  he  was  spoken  oi'  as  the  founder  of 
l*alcn(pi(!,  Naehan,  Hnchnotlan — in  fact,  of  any  anciicnt 
|)hice  the  origin  of  which  had  been  forgotten.  Niuir  the 
last  mentioned  locality,  llnehuetlan  in  Soeonus(!o,  Ik;  was 
re[)()rted  to  have  constructed  -.in  underground  temple  by 
nuirely  blowing  with  his  breath.  In  this  gloomy  mansion 
he  deposited  iiis  treasures,  and  ap[)ointed  a  priestess  to 
guard  it,  for  whose  assistance  he  created  the  tapirs. 

Votan  brought  with  him,  according  to  )ne  statement, 
or,  according  to  another,  was  foliowc-d  froni  his  native 
land  by,  certain  attendants  or  suboi-dinatc^s,  t-alied  in  the 
myth  tzcqiiil,  pettitioated,  from  the  long  and  flowing  robes 
they  wore.     These  aided  him  in  the  work  <\)i'  civilization. 


THE   DKI'AUTHUK   OF    VOTAN.  215 

On  four  ooon-sions  li(i  ri'turtipd  to  Ins  foriiuir  homo,  dividinj^ 
the  (H)initry,  when  \w.  was  about  to  Icavo,  into  lour  dis- 
triots,  over  whicli  ho  phiood  th(!so  attcndiints. 

Whon  at  hist  tijo  tlino  camo  for  his  final  dcparfnrc,  }io 
<lid  not  JKLSS  tliron<;h  the  valley  of  death,  as  rnnst  all 
mortals,  hut  ho  [)onotratod  (hron<:;h  a  cave;  into  tlu;  un<h'r- 
oarth,  and  f'onnd  his  way  to  "  the  root  of  heaven."  \\'ith 
this  mysterious  expression,  the  native  myth  closes  its 
aecount  of  him,' 

He  was  worshiped  hy  the  T/cMidals  as  their  principal 
deity  and  their  beneficent  patron.  Hut  he  had  a  rival  in 
their  relijj^ions  obsi^rvances,  the  ieared  Ydhihim,  Lord  of 
Black n(!ss,  or  Lord  of  th(!  Walxirs.  I  To  was  r(!j)rescMited  as 
a  terrible  WKirior,  cruel  to  the  people,  and  one  of  the  first 
of  mcn.'^ 

Aeeordiiifjj  to  an  nii|)ublished  work  by  KiuMites,  Votan 

'  Till'  rcfcri'iiccs  In  lli;'  \'i)t!Ui  iii\tliai'o  Niimi'/.  dc  lii  \'i'j:;i,  Conafitii- 
clones  l>ii>rrsnii(i.s,  I'rolofio  (lldiim;,  1702);  IJoturini,  liicti  dc  una 
Nticva  Ilistoria  de  la  America  septentrional^  pp.  114,  rt  Hetp,  who 
discus.sos  the  formiir;  Dr.  Piuil  Ktilix  Cahrora,  Teatro  Critiro  Aineri- 
m«o,  tniiisliil.cd,  FiOiKhiii.  1H22;  l{ras.soiir  dc  BDiirhoiii'!;,  /fist.  <les 
!^'^iili<nis  ('irilistrs  de  Mixiqiie,  vol.  r,  cliiip.  ii,  who  ^ives  sonic  mhli- 
tional  poiiit.sf'roin  Ordonez;  and  II.  ih;  Charcncoy,  Le  Mylhede  Volaii; 
Et)  le  siir  les  Orij/iues  Asuitlt/ncs  tie  la  Cliullz'ilion  Amtfricnine. 
(Aliu.con,  1871). 

•^  Valakau  is  roferrcd  to  by  Uirfl:  ,.  Nufu!/.  (h'  hi  \'(';?u  as  vcntirutiMl 
in  Oocliue  and  otlicr  Tzondal  towns  of  Chiap.iH.  lie  transhiti's  it 
'*  St^fior  dc  U)s  Nogros."  Tlie  terminal  ahau'xH  pur«  Maya,  meaning 
king,  ruhr,  lord;  Val  is  also  Maya,  and  means  wat(!r.  The  god  of 
tin;  waters,  ofdarkness,  night  and  hlachness,  is  olieii  one  and  lliesanie 
in  iuytiioh)gy,  ani  probiil)ly  had  wo  the  myth  complete,  he  would  prove 
to  be  Votan's  brother  and  antagonist. 


216 


AMERICAN    HERO-MYTHS. 


was  one  of  four  brothers,  tlie  common  ancestors  of  the 
southwestern  brunches  of  the  Muya  family.^ 

All  tliese  traits  of  tliis  popuhir  hero  are  too  exactly 
similar  to  those  of  .he  other  representiitives  of  this  myth,  for 
them  to  leave  any  doubt  as  to  what  we  are  to  make  of  Votan. 
Like  the  rest  of  tiiem,  he  and  his  long-robed  attendants  are 
personifications  of  the  eastern  light  and  its  rays.  Though 
but  uncritical  epitomes  of  a  fragmentary  myth  about  him 
remain,  they  are  enough  to  stamp  it  as  that  which  meets 
us  so  constantly,  no  matter  where  we  turn  in  the  New 
World.2 

It  scarcely  seems  necessary  for  me  to  point  out  that  his 

name  Votan  is  in  no  way  akin  to  Othomi  or  Tarasco  roots, 

still  less  to  the  Norse  Wodan  or  the  Indian  Buddha,  but 

is  derived  from  a  radical  in  pure  Maya.    Yet  I  will  do  so, 

in  order,  if  possible,   to   put   a   stop   to  such   visionary 

etymologies. 

'  Quoted  in  Emeterio  Pineda,  Desci'ipcion  Geografica  de  Chiapas y 
Soconusco,  p.  9  (Mexico,  1845). 

2  Tlie  title  of  the  Tzendal  MSS.,  is  said  by  Cabrera  to  be  "  Proof 
that  I  am  a  Chan."  The  author  writes  in  the  person  of  Votan  himself, 
and  proves  his  claim  that  he  is  a  Chan,  "because  he  ih  a  Chivim." 
Cluin  has  been  translated  serpent ;  on  chivim  the  commentators  have 
almost  given  up.  Supposing  that  the  serpent  was  a  totem  of  one  of 
the  Tzendal  clans,  then  the  effort  would  be  to  show  that  their  hero-god 
was  of  that  totem  ;  but  how  this  is  shown  by  his  being  proved  a 
chicim  is  not  obvious.  The  term  ualum  chivim,  thq  land  of  the 
chivim,  appears  to  bo  that  ajtplied,  in  the  MS.,  to  the  country  of  the 
Tzendals,  or  a  part  of  it.  The  words  chi  uinic  would  mean,  "  men  of 
the  shore,"  and  might  be  a  local  name  applied  to  a  clan  on  the  coast. 
But  in  default  of  th(;  original  text  we  can  but  surmise  as  to  the  precise 
meaning  of  the  writer. 


THE  NAME   VOTAV.  217 

As  we  are  informed  by  Bisliop  Niiflez  de  la  Vega,  uotan 
in  Tzendal  means  heart.  Votan  was  spoken  of  as"tlie 
heirt  or  soul  of  his  people."  This  derivation  has  been 
questioned,  because  the  word  for  the  heart  in  the  other  Maya 
dialects  is  different,  and  it  has  been  suggested  that  this  was 
but  an  example  of  "  otosis,"  where  a  foreign  proper  name 
was  turned  into  a  familiar  common  noun.  But  these 
objections  do  not  hold  good. 

In  regard  to  derivation,  uotan  is  from  the  pure  Maya 
root-word  tan,  which  means  primarily  "  the  breast,"  or  that 

hich  is  in  front  or  in  ■  .e  middle  of  the  body;  with  the 
possessive  prefix  it  becomes  utan.  In  Tzendal  this  word 
means  both  breast  and  heart.  This  is  well  illustrated  by  an 
ancient  manuscript,  dating  from  1707,  in  my  possession.  It 
is  a  guide  to  priests  for  administering  the  sacraments  in 
Spanish  and  Tzendal.     I  quote  the  passage  in  point  :^ — 


"Con  todo  tu  conizon,  hirien- 
dote  en  los  pechos,  di,  coamigo." 


Ta  zpizil  miotan,  xatigh  zny 
aiiotan,  zghoi/oc,  alagh  ghoi/oc. — 


Here,  a  is  the  posse? si ve  of  the  second  person,  and  uotan 
is  used  both  for  heart  and  breiist.  Thus  the  derivation  of 
the  word  from  the  Maya  radical  is  clear. 

The  figure  of  speech  by  which  the  chief  divinity  is  called 
"  the  heart  of  the  earth,"  "  the  heart  of  the  sky,"  is  common 
in  these  dialects,  and  occurs  repeatedly  in  the  Popol  Vah, 
the  sacred  legend  of  the  Kiches  of  Guatemala.^ 

^  Modo  de  Administrar  los  Sacramentos  en  Custellano  y  Tzendal, 
1707.     4toMS.,  p.  13. 

2 Thus  we  have  [Popol  Vuh,  Pait  i,  p.  2)  uqux  cho,  Heart  of  the 
Lakes,  and  u  qux  palo,  Heart  of  the  Ocean,  as  names  of  the  highest 


218 


AMERICAN    HEUO-MYTIIS. 


The  immediate  neij^hbors  of  the  Tzendals  were  the 
Mixes  and  Zoques,  the  tbrmer  resident  in  the  central 
mountains  of  the  Isthmus  of  Tehuante[)ee,  the;  hitter 
rather  in  the  lowhiuds  and  toward  the  eitstcrn  coast.  The 
Mixes  nowadays  number  but  a  few  vilhiges,  whose  iniiab- 
itants  are  reported  as  (bninken  and  wortidess,  but  tiie  time 
was  when  they  were  a  powerful  and  warlike  nation.  They 
are  in  nowise  akin  to  the  Maya  stock,  altliouj>'h  tliey  are  so 
classed  in  Mr.  H.  11.  l^ancroft's  excellent  work.'  They 
have,  however,  a  distinct  relationship  with  the  Zoipies, 
about  tiiirty  per  cent  of  the  wftrds  in  the  two  languages 
being  similar."     The  Zcupies,  whose  mythology  we  unfor- 

(liviiiity  ;  later,  we  find  n  tjitx  cah,  Heart  of  the  Sky  (p.  8),  u  q>  x  uleu, 
Heart  of  the  Earth,  p.  12,  14,  etc. 

I  may  here  re|)eiit  whiit  I  luive  elsewhere  written  on  this  fij^nrative 
expression  in  the  Maya  languages:  "  The  literal  or  ]ih}sieal  sense  of 
the  word  heart  is  not  that  wiiicli  is  here  intendcid.  In  these  dialects 
this  word  has  a  richer  metaphorical  meaning  than  in  our  tongue.  It 
stands  for  all  the  psychical  powers,  the  memory,  will  and  reasoning 
faculties,  the  life,  the  spirit,  the  soul.  It  would  be  more  correct  to 
rcMider  these  names  the  'Spirit'  or  'Soul'  of  the  lake,  etc.,  than 
the  'Heart.'  They  indicate  a  dimly  understood  sense  of  the  unity  of 
spirit  or  energy  in  all  the  vai'ious  manifestations  of  organic  and 
inorganic  existence."  The  Names  of  the  Gods  in  the  Kiche  Myths, 
Central  America,  by  Daniel  G.  Brinton,  in  Proceedings  of  the  American 
Philosophical  Society,  vol.  xix,  1881,  p.  G23. 

^  "  Mijes,  Maya  nation,"  The  Native  Races  of  the  Pacific  States, 
Vol.  V,  p.  712. 

^  Apitates  sobre  la  Lengua  Mije,  por  C.  H.  Berendt,  m  n.,  MS.,  in 
my  hands.  The  comparison  is  made  of  158  words  in  the  two 
languages,  of  Avhich  44  have  marked  affinity,  Ijcsides  the  numerals, 
eight  out  often  of  which  are  the  same.  Many  of  the  remainint;  words 
are  related  to  the  Zaj)Otec,  and  there  are  very  few  and  faint  resem- 
blances to  Maya  dialects.  One  of  them  may  possibly  be  in  this  name, 
Votan  (uotan),  he.irt,  however.  In  Mixe  the  word  for  heart  is  hot. 
I  note  this  merely  to  complete  my  observations  on  the  Votan  myth. 


A   MYTH   OF   THE   MIXES.  219 

tunately  know  little  or  nothing  about,  adjoined  the  Tzen- 
dals,  and  wore  in  constant  intercourse  with  them. 

AV^e  have  but  faint  traces  of  the  early  mythology  of 
these  tribes ;  but  they  preserved  some  legends  which  show 
that  they  also  partook  of  the  belief,  so  general  among  their 
neighbors,  of  a  beneficent  culture-god. 

This  myth  relates  that  their  first  father,  who  was  also 
their  Supreme  God,  came  forth  from  a  cave  in  a  lofty 
mountain  in  their  country,  to  govern  and  direct  them. 
lie  covered  the  soil  with  forests,  located  the  springs  and 
strorvms,  })eopled  them  with  fish  and  the  woods  with  game 
and  birds,  and  taught  the  tribe  how  to  catch  them.  They 
did  not  believe  that  he  had  <!Iod,  but  that  after  a  certain 
length  of  time,  he,  with  his  servants  and  captives,  all  laden 
with  bright  gleaming  gold,  retired  into  the  cave  and  closed 
its  moutli,  not  to  remain  there,  but  to  reajipear  at  some 
other  part  of  the  world  and  confer  similar  favors  on  other 
nations. 

The  name,  or  one  of  the  names,  of  this  benefactor  was 
Condoy,  the  meaning  of  which  my  facilities  do  not  enable 
me  to  ascertain.^ 

There  is  scarcely  enough  of  this  to  reveal  the  exact 
lineaments  of  their  hero  but  if  we  may  judge  from  these 
fragments  as  given  by  Carriedo,  it  appears  to  be  of  pre- 
cisely the  same  class  as  the  other  hero-myths  I  have  col- 
lected in  this  volume.     Historians  of  authority  assure  us 

^  Juan  B.  Carriedo,  Estudios  Historicos  ij  Estadisficos  dil  Estadu 
Libre  de  Oaxaca,  p.  3  (Oaxaca,  1847). 


220 


AMERICAN   HERO-MYTHS. 


that  the  Mixes,  Zoques  and  Zapotecs  united  in  the  expec- 
tation, founded  on  their  ancient  myths  and  proj)hecics,  of  the 
arrival,  some  time,  of  men  from  the  East,  fair  of  hue  and 
mighty  in  power,  masters  of  the  lightning,  who  would 
occupy  tiie  land.^ 

On  the  lofty  plateau  of  the  Andes,  in  New  Granada, 
where,  though  nearly  under  the  equator,  the  temperature  is 
that  of  a  perp(!tual  spring,  was  the  fortunate  home  of 
the  Muyscas.  It  is  the  true  El  Dorado  of  America ; 
every  mountain  stream  a  Pactolus,  and  every  hill  a  mine 
of  gold.  The  natives  were  peaceful  in  disposition,  skilled 
in  smelting  and  beating  the  precious  metal  that  was  every- 
where at  hand,  lovers  of  agriculture,  and  versed  in  the  arts 
of  spinning,  weaving  and  dying  cotton.  Their  remaining 
sculptures  prove  them  to  have  been  of  no  mean  ability  in 
designing,  and  it  is  asserted  that  they  had  a  form  of 
writing,  of  which  their  signs  for  the  numerals  have  alone 
been  preserved. 

The  knowledge  of  these  various  arts  they  attributed  to 

the  instructions  of  a  wise  stranger  who  dwelt  among  them 

many  cycles  before  the  arrival  of  the  Spaniards.     He  came 

from  the  East,  from  the  llanos  of  Venezuela  or  beyond  them, 

and  it  was  said  that  the  path  he  made  was  broad  and  long, 

a  hundred  leagues  in  length,  and  led  directly  to  the  holy 

temple   at  ■  his   shrine   at  Sogamoso.     In  the  province  of 

Ubaque  his  footprints  on  the  solid  rock  were  reverently 

^  Ibid.,  p.  94,  7iote,  quoting  from  the  works  of  Las  Casas  and  Fran- 
cisco Burgoa. 


MYTH   OF  THE  MUY8CA8.  221 

pointed  out  long  after  the  Conquest.  His  hair  was 
abuiuhuit,  his  beard  fell  to  his  waist,  and  he  dressed  in 
long  and  flowing  robes.  He  went  among  the  nations  of  the 
plateaux,  addressing  each  in  its  own  dialect,  taught  them 
to  live  in  villages  and  to  observe  just  laws.  Near  the 
village  of  Goto  was  a  high  hill  held  in  special  veneration, 
for  from  its  prominent  summit  he  v/as  wont  to  address  the 
[)eople  who  gathered  round  its  base.  Therefore  it  was 
esteemed  a  sanctuary,  holy  to  the  living  and  the  dead. 
Princely  families  from  a  distance  carried  their  dead  there 
to  be  interred,  because  this  teacher  had  said  that  man  does 
not  perish  when  he  dies,  but  shall  rise  again.  It  was  held 
that  this  would  be  more  certain  to  occur  in  the  very  spot 
where  he  announced  this  doctri"',e.  Every  sunset,  wiien  he 
had  finished  his  discourse,  he  retired  into  a  cave  in  the 
mountain,  not  to  reappear  again  until  the  next  morning. 

For  many  years,  some  said  for  two  thousand  years,  did 
he  rule  the  people  with  equity,  and  then  he  departed,  going 
back  to  the  East  whence  he  came,  said  some  authorities,  but 
others  averred  that  he  rose  up  to  heaven.  At  any  rate, 
before  he  left,  he  appointed  a  successor  in  the  sovereignty, 
and  recommended  him  to  pursue  the  paths  of  justice.^ 

What  led  the  Spanish  missionaries  to  suspect  that  this 
was  one  of  the  twelve  apostles,  was  not  only  these  doctrines, 

^  "Afirman  que  fue  trasladado  al  cielo,  y  que  altierapo  desu  partida 
dex6  al  Cacique  de  aquella  Provinc'.a  por  heredero  de  su  santidad  i 
poderio."  Lucas  Fernandez  Piedrahita,  Historia  General  de  laa 
Conquistas  del  Nueoo  Beyno  de  Granada,  Lib.  i,  cap.  in  (Amberes, 
1688). 


222 


AMERICAN   HERO-MYTHS. 


but  tlic  undoubted  fact  that  tliey  found  the  Hymbol  of  the 
eross  already  a  relif^ious  emblem  among  thi.s  people.  It 
ajjpeared  in  their  saercd  paintings,  and  especially,  they 
erected  one  over  the  g/ave  of  a  person  -vlio  had  died  from 
the  bite  of  a  serpent. 

A  little  careful  investigation  will  permit  ua  to  accept 
these  statements  as  ({uite  true,  and  yet  give  them  a  very 
different  interprettition. 

That  this  culture-hero  arrives  from  the  East  and  returns 
to  the  East  are  points  that  at  once  excite  the  suspicion  that 
he  was  the  personification  of  the  Light.  But  when  we 
come  to  his  names,  no  doubt  can  remain.  These  were 
various,  but  one  of  the  most  usual  was  Chimizapagun, 
which,  we  are  told,  means  "a  messenger  from  C/i/m/zuV/fr^jm." 
In  the  cosmogonical  myths  of  the  Muysais  this  was  the 
home  or  source  of  Light,  and  was  a  name  ajjpliod  to  the 
demiurgic  force.  In  that  mysterious  dwelling,  so  their 
account  ran,  light  was  shut  up,  and  the  world  lay  in 
primeval  gloom.  At  a  certain  time  the  light  manifested 
itself,  and  the  dawn  of  the  first  morning  appeared,  the 
light  being  carried  to  the  four  quarters  of  the  earth  by 
great  black  birds,  who  blew  the  air  and  winds  from  their 
beaks.  Modern  grammarians  profess  themselves  unable  to 
explain  the  exact  meaning  of  the  name  Chimin'igagua,  but 
it  is  a  compound,  in  which,  evidently,  appear  the  words 
chie,  light,  and  gaffua,  Sun.^ 

^  Uricoechea  says,  "  al  principio  del  inundo  la  luz  estaba  encerrada 
eii  mia  cosa  que  no  podian  desciibir  i  que  llamaban  Chiminigague,  o 
El   Crlador."      Gramatica  de  la  Lengita  Chibcha,   Introd.,  p.  xix. 


NAMRS   OF    HoCHICA.  223 

Other  niunes  applied  to  this  licro-god  were  Xenitero- 
qiieteha,  Bochica,  and  Zuhe,  or  Sua,  the  hist  nuMitioiied 
being  also  the  ordinary  word  for  the  Sun.  He  was  re- 
ported to  have  been  of  light  conii)lexi()n,  and  wlu-n  the 
Spaniards  tir.st  arrived  they  were  supposed  to  be  his  envoys, 
and  were  called  sua  or  f/agua,  jyitnt  as  from  the  memory  of 
a  similar  myth  in  Peru  they  were  addressed  as  Viru- 
cochas. 

Tn  his  form  as  Boehiea,  he  is  represented  as  the  supreme 
male  divinity,  whose  female  associate  is  the  Rainbow, 
Cuchaviva,  goddess  of  rains  and  waters,  of  the  fertility  of 
the  fields,  of  medicine,  and  of  child-bearing  in  women,  a 
relationship  which  I  have  already  explained/ 

Wherever  the  widespread  Tupi-Guaranay  race  ex- 
tended— from  the  mouth  of  the  Rio  de  la  Plata  and  the 
boundless  plains  of  the  Pampas,  north  to  the  northernmost 
islands  of  the  West  Indian  Archipelago — the  early  ex- 
plorers found  the  natives  piously  attributing  their  knowl- 
edge of  the  arts  of  life  to  a  venerable  and  benevolent  old 
man  whom  they  called  "  Our  Ancestor,"  TamUf  or  Tame, 
or  Zuiiie. 

Chie  in  this  tongue  means  light,  moon,  month,  honor,  and  is  also  the 
first  person  plural  of  the  personal  pronoun.  Ibid.,  p.  94.  B'ather  Simon 
says  (/flf/ua  is  "  el  nombre  del  mismo  sol,"  though  ordinarily  Sun  is 
Sua. 

*  The  principal  authority  for  the  mythology  of  the  Muyscas,  or 
Chibehas,  is  Padre  Pedro  Simon,  Nuticias  Historiales  de  las  Conquis- 
tasde  Tierra  Firme  en  el  Nuevo  Reyno  de  Granada,  Pt.  iv,  caps.  li, 
III,  IV,  printed  in  Kingsborough,  Mexican  Antiquities,  vol.  viii,  and 
Piedrahita  as  above  quoted. 


224 


AMEUICAN   IIEUO-MYTIIH. 


The  early  Jesuit  rnissioimrics  to  the  Gnaranifl  and 
nffilititwl  trihcs  of  Paraj^uay  and  southern  Brazil,  have 
much  to  Hay  of  this  personaj^e,  and  some  of  them  were 
convinced  that  lie  could  have  been  no  other  than  the 
ApoHtle  8t.  Thomas  on  Imh  proselytizing  journey  around 
the  world. 

The  legend  was  that  Pay  Zume,  as  he  was  called  in 
Paraguay  {Pay  =  magician,  diviner,  priest),  came  from 
the  East,  from  the  Sun-rising,  in  years  long  gone  by.  He 
instfucted  the  people  in  the  arts  of  hunting  and  agricul- 
ture, especially  in  the  culture  and  ])reparation  of  the  mani- 
oca  plant,  their  (;hief  source  of  vegetable  food.  Near  the 
city  of  Assumption  is  situated  a  lofty  rock,  around 
which,  says  the  myth,  he  was  accustomed  to  gather  the 
people,  while  he  stogd  above  them  on  its  summit,  and  de- 
livered his  instructions  and  his  laws,  just  as  did  (^uetzal- 
coatl  from  the  top  of  the  mountain  Tzatzitepec,  the  Hill  of 
Shouting.  The  spot  where  he  stood  is  still  marked  by  the 
impress  of  his  feet,  which  the  pious  natives  of  a  later  day 
took  pride  in  pointing  out  as  a  convincing  proof  that  their 
ancestors  received  and  remembered  the  preachings  of  St. 
Thomas.^     This  was  not  a  suggestion  of  their  later  learn- 

^  "  Juxta  Paraquariae  metropoliin  rupes  utcuraqur  .rfpidata,  sed  in 
modicam  planiticm  dcsinens  cernitur,  in  cujus  aununitate  vestigia 
pedum  bumanorum  aaxo  inipressa  udliuc  inaneiit,  affirinatitibus  con- 
stanter  indigenis,  ex  eo  loco  Apostolum  Thomani  multitudini  unde- 
quaque  ad  eum  audiendum  confluenti  solitura  fuisse  legem  divinam 
tradere :  et  addunt  mandiocee,  ex  qua  farinam  suam  ligneam  con- 
ficiunt,  plantandoe  rationem  ab  eodem  accepisse."  P.  Nicolao  del 
Techo,  Historia  Provincice  Paraquarice  Societatis  Jesu,  Lib.  vi,  cap. 
IV  (folio,  Leodii,  1673). 


THE   PATH   OF  THK  OOP.  220 

iii^,  l)Ut  merely  u  elirij^tiimized  term  j^iven  to  tlicir  au- 
thentic tuiuicnt  le^eml.  As  curly  as  1552,  when  Father 
Eiuainiel  N«)brej^a  was  visiting  the  missions  of  Ih'uzil,  lie 
heard  tlie  legend,  an<l  h'arncd  of  u  h)cality  where  not  oidy 
the  marks  of  the  feet,  but  also  of  the  hands  of  the  hero- 
god  had  been  iiuh'libly  impressiHl  upon  the  hard  rock. 
Not  satisfu'd  with  the  mere  report,  lie  visited  the  spot  and 
saw  them  with  his  own  eyes,  but  indulgcnl  in  sotne  skepti- 
cism as  to  their  origin/ 

The  story  was  that  wherever  this  hero-god  walked,  he 
left  behind  him  a  well-marked  path,  which  was  permanent, 
and  as  the  Muyscas  of  New  Granada  pointed  out  the  path 
of  Jiochica,  so  did  the  Guaranays  that  of  /ume,  which  the 
missionaries  regarded  "  not  without  astonishment.""  lie 
lived  u  certiiin  length  of  time  with  his  people  and  then  left 

*  "  Ipse  •abii,"  ho  writi-H  in  bin  well  known  Letter,  "  ct  propriis 
ooilis  inspexi,  quutuor  pedum  et  digitoriini  Hutis  alt6  impreaaii  ve- 
fitif^nii,  quie  nonnumiuam  aqiiii  exerescena  cooperit."  The  reader 
will  remenil)cr  the  similar  event  iu  the  history  of  Quetzalcoatl  (see 
above,  page  114). 

*  "  E  BrasiliA,  in  Guairaniam  euntil)iis  speecabilis  adhuc  st^mita 
viditur,  quam  ab  Sancto  Thoma  ideo  ineolaj  vocant,  quod  j)er  eani 
Apost(dus  iter  f'ecisse  credatur  ;  quae  semitu  quovis  nnni  teni|)ore  eum- 
dem  statum  eunservat,  niodic6  in  ea  erescentibus  lierbis,  ab  ailjat-ent' 
campo  niultum  herliesoenli  prorsus  dissimilibuH,  pnebetque  specieiu 
viae  artilicio86  ductte ;  quam  Socii  nostri  Guairaniam  excolentes  per- 
fiaepe  non  sine  stupore  perspexisse  so  testantur."  Nieolao  del  Techo, 
ubi  suprd,  Lib.  vi,  cap.  iv. 

The  connection  of  this  myth  with  the  course  of  the  sun  in  the  sky, 
"  the  path  of  the  bright  God,"  as  it  is  called  in  the  Veda,  appears  ob- 
vious. So  also  in  later  legend  we  read  of  the  wonderful  slot  or  trail  of 
the  dragon  Fafnir  across  the  Glittering  Heath,  and  many  cognate  in- 
Btances,  which  ruythologists  now  explain  by  the  same  reference. 
10 


226 


AMi:ill«'AN    IIKKO-MVTFIfl. 


tlieiii,  goin^  l)a<U  over  tin;  ocean  toward  tlio  KaHt,ai'('i>r(l- 
iii;;-  (<»  Moiiie  accouiitH.  IJut  uccordinjr  to  otliorw,  lio  was 
drivt'ii  away  by  \m  Mtill'-iuckcd  and  unwilling  auditors, 
wlio  had  ht'coino  tired  of  iii.s  advice.  'I'liey  |»iirsiied  liiin 
t((  tlie  l)ank  ol'  a  river,  and  there,  thinking  thai 
the  qiticketjt  riddance  of  liini  waH  to  kill  him,  they  din- 
elmr^ed  tiieir  arrows  ut  liini.  But  he  eanj^ht  the  arrows 
in  liiM  hand  and  hurled  then)  back,  atid  dividing  the 
wutertt  oi  tlie  river  by  his  divine  power  he  walked  between 
them  to  tile  other  bank,  dry-shod,  and  disappeared  from 
their  view  in  the  distanc^e. 

Jjike  all  the  hero-gods,  he  left  behind  him  the  well- 
remembered  promise  that  at  some  future  tlay  he  should 
return  to  theuj,  a'ld  tUv.t  a  race  of  men  should  eome  in 
time,  to  gather  them  into  towns  and  rule  them  in  peace/ 
These  predictions  were  carefully  noted  by  the  missionaries, 
and  rei^arded  as  the  **  unconscious  prophecies  of  heathen- 
dom" of  the  advent  of  Christianity  ;    but  to  mc  they  bear 

1  "Ilium  qiioqiio  puUii'itiiin  f'uisK!,  se  urKiuando  has  rcgionca  revis- 
uriiin."  Father  Nohrega,  uln  suprd.  For  the  other  particulars  I 
have  given  see  Nieoluo  del  Teolio,  Hi'toria  I'rorincid!  Paraipiarins, 
Lil).  VI,  cap.  IV,  "  De  D.  Thomni  Ajjostoli  itiaerihus  ;"  and  1*.  An- 
tonio Ruiz,  Conquista  Espirifual  hechc  ;'or  los  Religiosos  de  la  Com- 
puilia  de  Jesiis  tn  las  Provincias  del  Paraguay ,  Parana,  Uruguay  y 
Tape,  fol.  *2'.),  80  i4to.,  Madrid,  lt)3'J),  The  remarkable  identity  of 
the  words  relating  to  their  r"ligi(tus  beliefs  and  observances  throughout 
this  widespiead  group  of  tribes  has  been  demonstrated  and  forcibly 
commented  on  l)y  Alcide  D'Orbigny,  U Htunine  Americaiii,  vol.  ii, 
J).  'J77.  Thi^  V'ieomte  de  Porto  Seguro  identifies  Zunie  with  the  Cemi 
of  the  Antilles,  and  this  etymology  is  at  any  rate  not  so  fanciful  as 
most  of  those  he  gives  in  his  imaginative  work,  V  Origim  Touran- 
ienne  des  Americainen  Tupisi  vibes,  p.  02  (Vienna,  187(J). 


THE  TWO  nrumiKRs.  227 

too  iminiMtakiihly  tho  stamp  of  tlu>  li^lit-myth  I  linv*?  Ik'cii 
following?  ii|>  in  so  imiuy  locftlltios  of  the  Xow  World  for 
me  to  ontortain  a  tloiiht  about  thnir  origin  and  nu-aiiinj;. 

^  have  not  yet  cxhauHtcd  thoHourcjes  from  which  I  could 
bring  evidence  of  the  wi<loHpread  presence  of  the  elements 
of  this  njvthical  (Tcation  in  America.  Hut  prohahlv  I 
have  said  enou;,h  to  satisfy  the  reader  on  this  point.  At 
any  rate  it  will  lie  sufficient  if  I  elo.«e  the  list  with  some 
manifest  rragments  of  the  myth,  picUed  out  from  the  con- 
fused and  gcni^rally  modern  reports  we  have  of  the 
religions  of  the  Athahascan  race.  This  stem  is  one  of  the 
nio^t  widely  distributed  in  Xorth  America,  extending 
across  the  whole  continent  south  of  the  Kskimos,  and  scat- 
tered toward  the  warmer  latitudes  (piitc  into  Mexico.  It 
is  low  down  in  the  intellectual  scale,  its  component  tribes 
are  usually  migratory  savages,  and  its  <lialeets  are  ex- 
tremely synthetic  and  of  difficult  phonetics,  requiring  as 
many  as  sixty-five  letters  for  their  proper  orthography. 
No  wonder,  therefore,  that  we  have  but  limited  knowledge 
of  their  mental  life. 

Conspicuous  in  their  myths  is  the  tale  of  the  Two 
Brothers.  These  mysterious  beings  are  upon  the  earth 
before  man  appears.  Though  alone,  they  do  not  agree,  and 
the  one  atta(^ks  and  nlays  the  other.  Another  brother  ap- 
pears on  the  scene,  who  seems  to  be  the  one  slain,  who  has 
come  to  life,  and  the  two  are  given  wives  by  the  Being 
who  was  the  Creator  of  things.  These  two  women  were 
perfectly  beautiful,  but  invisible  to  the  eyes  of  mortals. 


228 


AMERICAN   HERO-MYTHS. 


TIk;  one  was  named,  The  Woman  of  the  Light  or  The 
Woman  of  the  Morning ;  tlie  other  was  the  Woman  of 
Darkness  or  the  Woman  of  Evening.  Tiie  brotliers 
lived  together  in  one  tent  with  these  women,  wlio  each 
in  tnrn  went  out  to  work.  When  the  Woman  of  Light 
was  at  work,  it  was  daytime  ;  when  the  Woman  of  Dark- 
ness was  at  her  labors,  it  was  night. 

In  the  course  of  time  one  of  the  brothers  disappeared 
and  the  other  determined  to  b.  .ect  a  wife  from  one  of  the  two 
women,  as  it  seems  he  had  not  yet  chosen.  He  watched 
what  the  Woman  of  Darkness  did  in  her  absence,  and  dis- 
covered tli?;t  she  descended  into  the  waters  and  enjoyed 
the  embraces  of  a  monster,  while  the  Woman  of  Light 
passed  her  time  in  feeding  white  birds.  In  course  of  time 
the  former  brought  forth  black  man-serpents,  while  the 
Woman  of  Light  was  delivered  of  beautiful  boys  with 
white  skins.  The  master  of  the  house  killed  the  former 
with  his  arrows,  but  preserved  the  latter,  and  marrying 
the  Woman  of  Light,  became  the  father  of  the  human 
race,  and  especially  of  the  D^nS  Dindji6,  who  have  pre- 
served the  memory  of  him.^ 

In  a-nother  myth  of  this  stock,  clearly  a  version  of  the 

former,  this  father  of  the  race  is  represented  as  a  mighty 

bird,  called  Y^l,  or  Yale,  or  Orelbale,  from  the  r   >t  ell,  a  term 

^  Monographie  des  Dhni  DindjU,  par  C.  R.  P.  E.  Petitot,  pp. 
84-87  (Paris,  1876).  Elsewhere  the  writer  says  :  "Tout  d'  abordje 
dois  rappeler  mon  observation  que  presque  toujours,  dans  les  tradi- 
tions Dfenb,  le  couple  primitif  se  compose  de  deux  freres.'^  Ibid., 
p.  62. 


ATHABASCAN   MYTHS.  229 

they  apply  to  cverytliing  superniitural.  He  took  to  wife 
the  claiijj;liter  of  tJie  Sun  (the  Woman  of  Light),  and  by  her 
begat  the  race  of  man.  He  formed  the  dry  land  for  a 
place  for  them  to  live  upon,  and  stocked  the  rivers  with 
salmon,  that  they  might  have  food.  When  he  enters  his 
nest  it  is  day,  but  when  he  leaves  it  it  is  night;  or,  accord- 
ing to  another  myth,  he  has  the  two  women  for  wives,  the 
one  of  whom  makes  the  day,  the  other  the  night. 

In  the  begiuing  Yfil  was  white  in  plumage,  but  he  had 
an  enemy,  by  name  Camiook,  with  whom  he  had  various 
contests,  and  by  whose  machinations  he  was  turned  black. 
Y6l  is  further  represented  as  the  god  of  the  winds  and 
storms,  and  of  the  thunder  and  lightning.^ 

Thus  we  find,  even  in  this  extremely  low  specimen  of 
the  native  race,  the  same  basis  for  their  mvtholoy-v  as  in  the 
most  cultivated  nations  of  Central  America.  Not  only 
this;  it  is  the  same  basis  upon  wliich  is  built  the  major 
part  of  the  sacred  stories  of  all  early  religions,  in  both  con- 
tinents ;  and  the  excellent  Father  Petitot,  who  is  so  much 
iiupresscd  by  these  resemblances  that  he  founds  u[)on  them 
a  learned  argument  o  prove  that  the  D6no  are  of  oriental 
extraction,^  would  have  written  more  to  the  purpose  had 

'  For  the  extent  and  particulars  of  this  myth  many  of  the  details  of 
which  I  omit,  see  Petitot,  uhi  siiprd,  pp.  08,  87,  note ;  Matthew 
Macfie.  Trove's  in  Vancourer  Island  and  liritish  Columbia,  ]^).  452- 
4u5  (London,  1805);  and  J.  K.  Lord,  The  Naturalist  in  Vancouver 
Island  and  British  Columtda  (London,  18(36).  It  is  referred  to  by 
Mackenzie  and  other  early  writers. 

2  See  his  ''Essai  sur  I'Origit.  j  des  Dfenfe-Dindji6,"  in  his  Mono- 
graphic^  above  quoted. 


230 


AMEUICAN   HERO-MYTHS. 


his  acquaintance  with  American  religions  been  as  extensive 
as  it  was  with  those  of*  Asiatic  origin. 

There  is  one  point  in  all  these  myths  which  I  wish  to 
briiig  out  forcibly.  Tliat  is,  the  distinction  which  is  every- 
where drawn  between  the  God  of  Light  and  the  Sun. 
Unless  this  distinction  is  fully  comprehended,  American 
mythology  loses  most  of  its  meaning. 

The  assertion  has  been  so  often  rej)eated,  even  down  to 
the  latest  writers,  that  the  American  Indians  were  nearly 
all  sun-worsliipers,  that  I  take  pains  formally  to  con- 
tradict it.  Neither  the  Sun  nor  the  Spirit  of  the  Sun  was 
their  chief  divinity. 

Of  course,  the  daily  history  of  the  appearance  and 
disappearance  of  light  is  intimately  connected  with  the 
apparent  motion  of  the  sun.  Hence,  in  the  myths  there  is 
often  a  seeming  identification  of  the  two,  which  I  have 
been  at  no  pains  to  avoid.  But  the  identity  is  superficial 
only  ;  it  entirely  disappears  in  other  parts  of  the  myth,  and 
the  concc|)tions,  as  fundamentally  distinct,  must  be  studied 
separately,  to  reach  accurate  results.  It  is  an  easy,  but  by 
no  means  a  profound  method  of  treating  these  religions,  to 
dismiss  them  all  by  the  facile  explanations  of  "  animism," 
and  "  sun  and  moon  worship." 

I  have  said,  and  quoted  strong  authority  to  confirm  the 
opinion,  that  the  native  tribes  of  America  have  lost  ground 
in  morals  and  have  retrograded  in  their  religious  life  since 
the  introduction  of  Christianity.  Their  own  faiths,  though 
lower  in  form,  had  in  them  the  germs  of  a  religious  and 


KELIGION    VERSUS    MOLALITY.  231 

moral  evolution,  more  likely,  with  proper  regulation,  to 
lead  these  people  to  a  higher  plane  of  thought  than  the 
Aryan  doctrines  which  were  forced  upon  them. 

This  may  seem  a  daring,  even  a  heterodox  assertion, 
but  I  think  that  most  modern  ethnologists  will  agree  that 
it  is  no  more  possible  for  races  in  all  stages  of  culture  and 
of  widely  different  faculties  to  receive  with  benefit  any 
one  religion,  than  it  is  for  them  to  thrive  under  one  form 
of  government,  or  to  adopt  with  advantage  one  uniform 
plan  of  building  houses.  The  moral  and  religious  life  is 
a  growth,  and  the  brash  wood  of  ancient  date  cannot  be 
grafted  on  the  green  stem.  It  is  well  to  remember  that 
the  heathendoms  of  America  were  very  far  from  wanting 
living  seeds  of  sound  morality  and  healthy  mental  educa- 
tion. I  shall  endeavor  to  point  this  out  in  a  few  brief 
paragraphs. 

In  their  origin  in  the  human  mind,  religion  and  morality 
have  nothing  in  common.  They  are  even  antagonistic. 
At  the  root  of  al)  religions  is  the  passionate  desire  for  the 
widest  possible  life,  for  the  most  unlimited  exercise  of  all 
the  powers.  The  basis  of  all  morality  is  self-sacrifice,  the 
willingness  to  give  up  OiU*  wishes  to  the  will  of  another. 
The  criterion  of  the  power  of  a  religion  is  its  ability  to 
command  this  sacrifice  ;  the  criterion  of  the  excellence  of  a 
religion  is  the  extent  to  which  its  commands  coincide  with 
the  good  of  the  race,  with  the  lofty  standard  of  the  "  cate- 
gorical imperative." 

With  these  axioms  well  in  miud,  we  can  advance  with 


232 


AMERICAN  HERO-MYTHS. 


confidence  to  examine  the  claims  of  a  religion.  It  will 
rise  in  the  scale  just  in  proportion  as  its  behests,  were  they 
universally  adopted,  would  permanently  increase  the  hap- 
piness of  the  human  race. 

In  their  origin,  as  I  have  said,  morality  and  religion  are 
opposites ;  but  they  are  oppositos  which  inevitably  attract 
and  unite.  The  first  lesson  of  all  religions  is  that  we  gain 
by  giving,  that  to  secure  any  end  we  must  sacrifice  some- 
thing. This,  too,  is  taught  by  all  social  intercourse,  and, 
therefore,  an  acute  German  psychologist  has  set  up  the 
formula,  "  All  manners  are  moral,"  ^  because  they  all  imply 
a  subjo  ion  of  the  personal  will  of  the  individual  to  the 
general  will  of  those  who  surround  him,  as  expressed  in 
usage  and  custom. 

Even  the   religion  which   demands    bloody    sacrifices, 
which  forces  its  votaries  to  futile  and  abhorrent  rites,  is 
at  least  training  its  adherents  in  the  virtues  of  obedience 
and  renunciation,  in  endurance  and  confidence. 

But  concerning  American  religions  I  need  not  have 
recourse  to  such  a  questionable  vindication.  They  held  in 
them  far  nobler  elements,  as  is  proved  beyond  cavil  by  the 
words  of  many  of  the  earliest  missionaries  themselves. 
Bigoted  and  bitter  haters  of  the  native  faiths,  as  they  were, 

^"Alle  Sit'en  sind  sittlich."  Lazarus,  Urspnmr/ der  Sitte,  S.  5, 
quoted  by  Roskolf.  I  hardly  need  mention  that  our  word  moraliti/, 
from  wtos,  means  by  etymology,  simply  what  is  customary  and  of  current 
usage.  Tlie  moral  man  is  he  who  conforms  himself  to  the  opinions 
of  the  majority.  This  is  also  at  the  basis  of  Robert  Browning's  defi- 
nition of  a  people  :  "  A  i)eople  is  but  the  attempt  of  many  to  rise  to 
the  completer  life  of  one  "  {A  SouVs  Tragedy). 


THE  MORAL   IDEAL.  233 

they  discovered  in  tliem  so  much  that  was  good,  so  much  tliat 
approximated  to  the  purer  doctrines  that  they  Unmselves 
came  to  teach,  that  they  have  left  on  record  nmny  an 
attempt  to  prove  that  tiiere  must,  in  some  remote  and 
unknown  epoch,  have  come  Ciiristian  teachers  to  the  New 
World,  St.  Tliomas,  St.  Bartholomew,  monks  from  Ireland, 
or  Asiatic  disciples,  to  acquaint  the  natives  with  such  salu- 
tary doctrines.  It  is  precisely  in  connection  with  the 
myths  wliich  I  have  been  relating  in  this  volume  that  these 
theories  were  put  forth,  and  I  have  referred  to  them  in 
various  passages. 

The  facts  are  as  stated,  but  the  credit  of  developing  these 
elevated  moral  conceptions  must  not  be  refused  to  the  red 
race.  They  are  its  own  property,  the  legitimate  growth  of 
its  own  religious  sense. 

The  hero-god,  the  embodiment  of 'the  Light  of  Day,  is 
essentially  a  moral  and  beneficent  creation.  Whether  his 
name  be  Michabo,  loskeha,  or  Quetzalcoatl,  Itzamna,  Vira- 
cocha  or  Tamu,  he  is  always  the  giver  of  laws,  the  instruc- 
tor in  the  arts  of  social  life,  the  founder  of  commonwealths, 
the  patron  of  agriculture.  He  casts  his  influence  in  favor 
of  peace,  and  against  wars  and  deeds  of  violence.  He 
punishes  those  who  pursue  iniquity,  and  he  favors  those 
who  work  for  the  good  of  the  community. 

In  many  instances  he  sets  an  example  of  chaste  living, 
of  strict  temperance,  of  00114. !ete  subjection  of  the  lusts  and 
appetites.  I  have  but  to  refer  to  what  I  huve  already  said 
of  the  Maya  Kukulcan  and  the  Aztec  Quetzalcoatl,  to  show 


234 


AMERICAN    IIERO-MYTIIS. 


this.  Both  pre  particularly  noted  as  characters  free  from 
the  taint  of  indulgence. 

Thus  it  oe(!urrcd  that  the  early  njonks  often  express 
surprise  that  these,  whom  they  chose  to  call  savages  and 
heathens,  had  developed  a  moral  law  of  undeniable  purity. 
"  The  matters  that  Boehica  taught,"  says  the  chronicler 
Piedrahita,  "  were  (sertaiidy  excellent,  inasnnich  as  these  na- 
tives hold  JUS  right  to  do  just  the  same  that  we  do."  "  The 
priests  of  these  Muyscas,"  he  goes  on  to  say,  "  lived  most 
chastely  and  with  great  purity  of  life,  insomuch  that  even  in 
eating,  their  food  was  simple  and  of  small  (piantity,  and 
they  refrained  altogether  from  women  and  marriage.  Did 
one  transgress  in  this  respect,  he  was  dismissed  from  the 
priesthood."^ 

The  j)rayers  addressed  to  these  deities  breathe  as  pure  a 
spirit  of  devotion  as  *many  now  heard  in  Christian  lands. 
Change  the  names,  and  some  of  the  formulas  j)reserved  by 
Christobal  de  Molina  and  Sahagun  would  not  jar  on  the 
ears  of  a  congregation  in  one  of  our  own  churches. 

Although  sanguinary  rites  were  common,  they  were  not 
usual  in  the  worship  of  these  highest  divinities,  but  rather 
as  propitiations  to  the  demons  of  the  darkness,  or  the  spirits 
of  the  terrible  phenomena  of  nature.  The  mild  god  of 
lighi  did  not  demand  them. 

To  appreciate  the  effect  of  all   this  on  the  mind  of  the 

^  "  Las  cosas  que  el  Boehica  les  enseiiaba  eran  biienas,  siendo  assi, 
que  tenian  por  malo  lo  mismo  que  nosotros  tenemos  por  tal." 
Piedrahita,  Historia  General  de  las  Couquistas  del  Nuevo  Reyno  de 
Granada,  Lib.  i,  Cap.  in. 


NATIVE   LAWS.  236 

race,  let  it  he  remeiiil)eretl  that  these  culture-heroes  were 
also  the  creators,  the  primal  and  most  potent  of  divin- 
ities, and  that  usually  many  temples  and  a  large  corps  of 
priests  were  devoted  to  their  worshii),  at  least  in  the  nations 
of  hif^her  (iivilization.  These  votaries  were  enga<ijed  in 
keepinj^  alive  the  myth,  in  impressinj^  the  supposed  com- 
mands of  the  deity  on  the  people,  and  in  imitiitinj;  him  in 
example  and  precept.  Thus  they  had  formed  a  lofty  ideal 
of  man,  and  were  publishing  this  ideal  to  their  fellows. 
Certainly  this  could  not  fail  of  working  to  the  good  of  the 
nation,  and  of  elevating  and  purifying  its  moral  concep- 
tions. 

That  it  did  so  we  have  ample  evidence  in  the  authentic 
accounts  of  the  ancient  society  as  it  existed  before  the 
Europeans  destroyed  and  corru])tcd  it,  and  in  the  collec- 
tions of  laws,  all  distinctly  stamped  with  the  seal  of  reli- 
gion, which  have  been  preserved,  as  they  were  in  vogue  in 
Anahuac,  Utatlan,  Peru  an<l  other  localities.^  Any  one 
who  peruses  these  will  see  that  the  great  moral  principles, 
the  radical  doctrines  of  individual  virtue,  were  (slearly 
recognized  and  deliberately  enforced  as  divine  and  civil 
preccMts  in  these  communities.     Moreover,  they  wercgene- 

^  The  reader  willing  to  pursue  the  argument  furtlior  can  find  these 
collections  of  ancient  American  laws  in  Sahagun,  Historia  de  Nueva 
J5^s/jajT't,  for  Mexico ;  in  Gcronimo  Iloman,  Jiepnhlica  de  las  Iiidias 
Occidentales,  for  Ututhui  and  other  nations  ;  for  Peru  in  the  liehtcioii 
del  Ori(/cH,  Descendencia,  Politica,  y  Gobienio  de  los  Incas,  par  el 
Uccnciado  Fernando  de  ISantillan  (published  at  Madrid,  1879)  ;  and 
for  the  Muyscas,  in  Piedrahita,  Ilist.  Gen.  del  Nuevo  lieyno  de  Gra- 
nada, Lib.  II,  cap.  V. 


236 


AMERICAN   IIEUO-MYTHS. 


rally  and  cheerfully  obeyed,  juid  the  people  of  many  of 
these  lands  were  industrious,  peaceable,  moral,  and  happy, 
far  more  so  than  they  have  ever  been  since. 

There  wjis  also  a  manifest  progress  in  the  definition  of 
the  idea  of  God,  that  is,  of  a  single  infinite  intelligence 
as  the  source  and  controlling  power  of  j)hcnomena.  We 
have  it  on  record  that  in  Peru  this  was  the  direct  fruit  of 
the  myth  of  A'^iracocha.  It  is  related  that  the  Inca  Yu- 
pangui  i)ublished  to  his  people  that  to  him  had  appeared 
Yiraeocha,  with  admonition  that  he  alone  was  lord  of  the 
world,  and  creator  of  all  things ;  that  he  had  made  the 
heavens,  the  sun,  and  man ;  and  that  it  was  not  right 
that  these,  his  works,  should  receive  equal  homage  with 
himself.  Therefore,  the  Inca  decreed  that  the  image  of 
Viracocha  should  thereafter  be  assigned  supremacy  to  those 
of  all  other  divinities,  and  that  no  tribute  nor  sacrifice 
should  be  paid  to  him,  for  He  was  master  of  all  the  earth, 
and  could  take  from  it  as  he  chose.^  This  was  evidently  a 
direct  attempt  on  the  part  of  an  enlightened  ruler  to  lift 
his  people  from  a  lower  to  a  higher  form  of  religion,  from 
idolatry  to  theism.  The  Inca  even  went  so  far  as  to  banish 
all  images  of  Viracocha  from  his  temples,  so  that  this,  the 
greatest  of  gods,  should  be  worshiped  as  an  immaterial 
spirit  only. 

A  parallel  instance  is  presented  in  Aztec  anuals.  Neza- 
hualcoyotzin,  an  enlightened  ruler  of  Tezcuco,  about  1450, 

*  P.  Joseph  de  Aco.stc.,  Historia  Natural  y  Moral  de  las  Indias, 
Lib.  VI,  cap.  31  (BarcelouB.^  1591). 


GROWTH   OF  THE    IDEA  OF  OOD.  237 

was  both  a  philosoplior  and  a  poet,  and  the  Honj^s  which  he 
left,  seventy  in  nnrnl)or,  some  of  which  are  still  pre9erve<l, 
breathe  a  spirit  of  emancipation  from  the  idolatrous  super- 
stition of  his  day.  He  announced  that  there  was  one  only 
god,  who  sustained  and  created  all  things,  and  who  dwelt 
above  the  ninth  heaven,  out  of  sight  of  man.  No  image 
was  fitting  for  this  divinity,  nor  did  he  ever  appear  bodily 
to  the  eyes  of  men.  But  lie  listened  to  their  prayers  and 
received  their  souls.^ 

These  traditions  have  been  doubted,  for  no  otlier  reason 
than  because  it  was  assumed  that  such  thoughts  were  above 
the  level  of  the  red  race.  But  the  proper  names  and  titles, 
unquestionably  ancient  and  genuine,  which  I  have  analyzed 
in  the  })receding  pages  refute  this  supposition. 

We  may  safely  affirm  that  other  and  stronger  instances 
of  the  kind  could  be  quoted,  had  the  early  missionaries 
preserved  more  extensively  the  sacred  chants  and  prayers 
of  the  natives.  In  the  Maya  tongue  of  Yucatan  a  certain 
number  of  them  have  escaped  destruction,  and  although 
they  are  open  to  some  suspicion  of  having  been  colored  for 
proselytizing  purposes,  there  is  direct  evidence  from 
natives  who  were  adults  at  the  time  of  the  Conquest  that 
some  of  their  priests  had  predicted  the  time  should  come 
when  the  worship  of  one  only  God  should  prevail.  This 
was  nothing  more  than  another  instance  of  the  monotheis- 
tic idea  finding  its  expression,  and  its  apparition  is  not  more 

^  See  Fernando  de  Alva  Ixtlilxochitl,  Ilistoria  Chichimeca,  cap. 
XMX ;  and  Joseph  Joaquin  Granados  y  Qalvez,  Tardea  Americanas, 
p.  90  (Mexico,  1778). 


238 


AMERICAN    HKUO-MYTII8. 


extraordinary  in  Yucatan  or  Pern  than  in   ancient  Egypt 
or  ( i recce. 

The  actual  religious  and  moral  progress  of  the  natives 
was  designedly  ignored  and  hclittled  by  theearly  missionaries 
and  coufjuerors.  nislio|)  Imh  ( 'asas  directly  charges  those  of 
his  day  with  magnifying  the  vices  of  the  Indians  and  the 
cruelties  of  their  worship ;  and  even  such  a  liberal 
thinkisr  as  Roger  Williams  tells  ns  that  he  would  not  be 
present  at  their  ceremonies,  "Ix'st  I  should  have  been  par- 
taker of  SatJin's  Inventions  and  Worships.'"  This  same 
prejudice  completely  blinded  the  first  visitors  to  the  New 
Worhl,  and  it  was  only  the  extravagant  notion  that  Chris- 
tianity had  at  some  former  time  been  preached  here  that 
saved  us  most  of  the  little  that  wo  have  on  record. 

Yet  now  and  then  the  truth  breaks  through  even  this 
dense  veil  of  prejudi(!e.  For  instance,  I  have  (pioted  hi 
this  cha])ter  the  evidence  of  the  S[)anish  chroniclers  to  the 
j)urity  of  the  teaching  attributed  to  Bochica.  TheeiFectof 
such  doctrines  could  not  be  lest  on  a  people  who  looked 
upon  him  at  once  as  an  exemplar  and  a  deity.  Nor  was  it. 
The  Spaniards  have  left  strong  testimony  to  the  paeificand 
virtuous  eharacter  of  that  nation,  and  its  freedom  from  the 
vices  so  prevalent  in  lower  races.'^ 

Now,  as  I  dismiss  from  the  domain  of  actual  fact  all 
these  legendary  instructors,  the  question  remains,  whence 

'  Roger  Williams,  A  Key  Into  the  Laiu/uar/e  of  America,  p.  152. 

^  See  especially  the  N'oticias  sohre  el  Niievo  Reino  de  Granada,  in 
the  Colleceion  de  Documentos  ineditos  del  Archivo  de  Indias,  vol.  v, 
p.  5-J9. 


PROCESS   OV    MOIIAI,   OHOUTH.  239 

did  fhcae  setTuded  tribes  obtain  the  Hcntiiiunts  of  jiHtice 
and  morality  which  they  h)ved  to  Jittribiito  to  tiieir  divine 
founders,  and,  in  a  measure,  to  praetiee  themselven? 

The  ([uestion  is  pertinent,  and  with  its  answer  I  may 
fitly  clone  this  study  in  Ameriean  native  religions. 

I  f  tlu!  theory  that  I  have  advoeated  is  correct,  these  myths 
had  to  do  at  tirst  with  merely  natural  occurrences,  the 
advent  and  departure  of  the  daylight,  the  winds,  the  storm 
and  the  rains.  The  beneficent  and  injurious  results  of 
these  piienomenu  weie  attributed  to  their  iHjrsonificationH. 
Especially  was  the  dispersal  of  darkness  by  the  liirht 
regarded  as  the  tn'isnotion  of  all  most  favorable  to  man. 
The  facilities  that  it  gave  him  were  imputed  to  the  goodnc  ss 
of  the  personified  Spirit  of  Light,  and  by  a  natural  associa- 
tion of  ideas,  the  benevolent  emotions  and  affections  devel- 
oped by  improving  social  intercourse  were  also  brought  into 
relation  to  this  kindly  Being.  They  came  to  be  regarded 
as  his  behests,  and,  in  the  national  mind,  he  grew  into  a 
teacher  of  the  friendly  relations  of  man  to  man,  and  an  ideal 
of  those  powers  which  "  make  for  righteousness."  Priests 
and  chieftains  favorinl  the  acceptance  of  these  views,  because 
they  felt  their  intrinsic  wisdom,  and  hence  the  moral  evo- 
lution of  the  nation  proceeded  r  eadily  from  its  mythology. 
That  the  results  achieved  were  similar  to  those  taught  by 
the  best  religions  of  the  eastern  world  should  not  excite  any 
surprise,  for  th|j  bask;; princjp]eii,^)f  ethics  jiro  the  same 

everywhere  and  in  all  time.  ••'■«.. 

•''• .'  .°;    -'  '■••.•.••• 
*.,./..;;  i ,:rHE-  EKDi   *  •  • : ." ;  •      .*. 

«»o  000,  '•»••  a  ••  . 


1  •  I     1  t  ■ 

•     0        •         ' 

1   •     A  »  • 


J  O   •    •       «•  ' 

,      e  «    *      ♦ 


INDEXES. 


I.   INDEX  OF  AUTHORS. 


AcosTA,  .1.  do,  17fi,  198,  194,  11I7, 

2m. 

AI.Kiv,  F.   X.,  208. 
Annies  (l.-l   MiiMco   Nacioiml  d.- 
M«ji<'(.,  tl4,  Of),  71,  78,  ;»(),  ,.tc. 
Ancorm,  HIijrio,  Ifll. 
Aiipnm.l.  !>.,  1!)7,  201. 

Annals  of  CiiHiilititliui.  !»7.  00, 108. 

Ant()ni(».  (>,,  140. 

Arj/oll,  Ciipt,  45. 

Avila,  FranciHCO  de,  48. 

Havcuokt.  U.  IL,  21H. 

Bura^a,  Fri'diTick,  47. 

HaHiileii(|ii(',  D.,  208. 

Hi'ccrra,  67. 

Beliran,  do  Santa  Uo.sa,  147. 

Boi   ndt.  (;.  If.,  101,  218. 

B(Mi    '  Diaz,  140. 

HiTlonit),  L.,  18;}. 

Bclanzos,  Juan  de,  189,  190. 

Bol)adilla,  F.  de,  100. 

Boturini,  L.,  215. 

Bourhonrg,  BrasHonr  de,  see  Bra.s- 

seur. 
BrasKeur  (de  Bourbourg),  C,  49, 

lt31,  215. 
Bu.sclimann,  J.  C.  E.,  92. 
Butoiiv,  Father,  50. 
Oahrkha,  p.  F.,  216. 
Cainpanin.s,  Thomas,  53. 
Canipljcli,  John,  191. 
Carriedo,  J.  B.,  219. 
IC 


Carrili..,  Or.  socncio,  147,  150. 
Char.'iicy,  H.  do,  78,  215. 
Chailovoix,  P6io,  52. 
Chavoio,  Alfrodo,  (i4,  05,  72,  74, 

79,  102. 
Chavos,  (Jaltriol  do,  81,  100. 
Chilan  Bahini,  Books  of,  84. 
Clavi>.'oio,  Frnnco.sco  S.,  70, 
Codox  Borjriaini.s,  125. 
Codox  Tolioiiano-UoinonsiH,    7a, 

»1,  120,  121,  124,  126. 
Codex  Troano,  155. 
Codox  Vaiicanu.s,  7.'J,  91, 125, 128, 

129,  l,3:i. 
C(tKolIndo,    I).   L.  do,  146,  147, 

149,  l.'-)8. 
Conito,  Angimtc,  18. 
Cortes,  Hornan    140. 
Cox,  Sir  (Jeorire  W.,  31,  82,  OS, 

105. 
Cnoq,  J.  A.,  GO,  01. 
CiLsic,  David,  58. 

Desjahdins,  E.,  191,  197. 
D'Orl.i^rriy,  A.,  183,  226. 
Duran,  DIoko,  66,  84,  87,  92,  03. 
109,  128. 

Elder,  F.  X.,  160. 

FisfHER,  Heixrich,  124. 
Franoo,  P.,  26,  n. 
FuonLoal,   Ramirez  do,  73,  78, 
90,  95,  98,  121. 


241 


242 


INDEX. 


Gabkirl  dk  San  Buenaventura, 

147. 
Gurciii,  G.,  178,  188. 
Garcia  y  Ga.cia,  A.,  2(HJ. 
Gatscluit,  A.  S.,  79. 
Gomara,  F.  L.,  91,  156,  174.  196. 
Graiiados  y  Galvcz,  J.  J,,  237. 

Hai.e.  Horatio,  63. 

Haupt,  Paul,  80. 

H(Mnancl(!Z,  Francisco,  148,   152, 

158. 
Hfirnandoz,  M  ,  174,  187. 
'  '-rrera,  Antonio  de,  83, 122,  162, 

172,  179.  189,  190. 
Kolguin,  D.  G.,25,  170,179,  186, 

196. 
Hnmbolt,  A.  v.,  212. 

IxTi.ii.xocHiTL,  F.  A.  de,  88,  89, 
94,  90,  117,  129,  237. 

JoUBDANET,   M.,  81. 

Keaky,  Charles  F.,  51,  n. 
Kingsborough,  Lord,  66,  69,  83, 

87,  etc. 

Lalemant,  Father,  57. 

Landa,  D.  de,  146,  147,  149,  162, 

166. 
Lang,  .1 .  D. ,  206. 
Las  Casas,  B.  de,  65,  95,  148,  168. 
Lazarus,  Prof. ,  232. 
Leon,  Cie7>a  de,  188,  200. 
Le  Plongeon,  Dr.,  164. 
Lixana.  B.,  146,  167,  168. 
Lord.  J   K  ,  229. 
Lubbock,  Sir  John,  18. 

Macfie,  M.,  229. 
Ma')'i;an,  Clarence,  113. 
Maikham,  C.  R.,  46,  176,    177, 

191. 
Melgar,  J.  M.,  125. 


Mendii'ta,  Qcroniino  de,  08,  69, 
91,  92,  96,  117,  126,  140. 

Mendoza,  G.,  102. 

Molina,  Alonso  de,  69,  78. 

Molina,  C.  de,  172,  173,  174.  175, 
192, 

Montejo,  Francisco  de,  144. 

Motolinia,  Padre,  91,  121,  129. 

Motul,  Diccionario  de,  153,  164, 
166,  166,  etc. 

MUller,  Max,  23. 

NiEREMHEtto,  E.  de,  109,  118. 
Nobrega,  E.,  225,  220. 

Ollanta,  drama  of,  191,  192. 
Olmos,  Andre  de,  25. 
Orozco  y  Berra,  Senor,  92. 
Oviedo,  G.  F.  de,  160. 

Pachacuti,  J.  de,  183,  187,  190. 

Pech,  Nakuk,  167. 

Perrot,  Nicholas,  41,  n. 

Petitot,  P.  E.,  228,  229. 

Piedrahita,   L.  T.,  221,  234,  235. 

Pinientel,  F...  206. 

Pinart,  A.  L.,  26,  n. 

Pineda,  E.,  216. 

Pio  Perez,  J.,  154,  164,  166. 

Popol    Vuh,  the  74,  77,  84,  138, 

162,  111,  217. 
Porto  Seguro,  V.  de,  226. 
Prescott,  W.  H.,  200. 

Kau,  Charles,  165. 
Rea,  A.  de  la,  208. 
Rialle,  G.  de,  72,  206,  206. 
Roman,  H.,  149,  236. 
Roskoff,  Gus'av,  18. 
Ruiz,  A.,  226. 

Sagard  P^re,  53. 

Sahagun,  B.  de,  65,  70,  71,  84,  85, 


INDKX. 


243 


8!),  06,  100,  109,  11«,  120,  120, 

128,  140,  235. 
Sanchez,  ,Te,su.«,  165. 
Siintillan,  P.  de,  235. 
Schoolcraft,  H.  R  ,  47,  50,  52. 
Schiiltz-Sellack,  Dr.   C,  72,   n 

81,  131,  155. 
SchwartB,  F.  L.  W.,  151,  204. 
Short,  J.  T.,  148,  n. 
Simeon,  Remi,  81. 
Simon,  P.,  223. 
Sotoinayor,  J.  de  V.,  168. 
Squier,  E.  O.,  124,  197,  201. 
Stephens,  J.  L.,  156,  162,  164. 
Strachey,  William,  45. 

Tanner,  John,  50,  52. 
Taylor,  S.,  206. 
Techo,  N.  de,  224,  226. 
Ternaiix-Compans,  M,  72,  n. 
Tezozomoc,  A.,  83,  119,  134,  136, 
137,  139. 


Tiele,  C.  P.,  34,  59,  60,  67,  127. 

134. 
Tobar,      .an  dc,  69. 
Toledo,  t\  do,  175. 
Torquemada,  Juan  de,  72,  90,  96, 

118,  121,  128,  131,  134. 
Trumbui;,  J.  H.,  23,  43. 
Taclnidi,  J.  J.  von,  193,  198,  202. 

Uricoechka,  E.,  161,  222. 

Valkka,  Blas,  193. 

Vega,  aareillaso,  de  la,  173,  178, 

188,  191,  193,  200. 
Vega,  Nunez  de  la,  215. 
Veitia,  67,  86,  88,  96,  127. 

Waitz,  Th.,  206. 
Wiener,  C,  196,  197,  201, 
Williams,  Roger,  43,  n.,  238. 
Xahila,  F.  E.  a.,  85. 
Zkoarra,  a.  P.,  187,  191. 


II.  INDEX  OF  SUBJECTS. 


Ahancay,  in  Pern,  107. 
Abstract  expressions,  25. 
Aoan,  Maya  fto<l  of  wine,  150. 
Aciintun,  Muya  deities,  150. 
Ages  of  the  world,  78. 
Ah-kiuie,  deity  of  the  Mayas,  151. 
Ah-piu-hnh,  deity  of  tiie  Mavas, 

151. 
Air,  gods  of,  120 ;  see  Wind. 
Aigonkiiis,  their  location,  37. 

"  tiicir  hero-mytli,  38. 

Amun,  Egyptian  deity,  51). 
Anahuac,  202,  235. 
Aniniiki,  the  thunder  god,  50. 
Arawaek  hmguage,  83,  n. 
Ares,  the  Greek,  32. 
Arnava,  name  of  Viracociia,  189. 
Apotampo,  185. 

Arania,  deity  of  the  Moxos,  150. 
Arrival,  llie  Great  and  Less,  146. 
Ataensic,  an  Iroquois  deity,   54, 

58,  59. 
Atahualpa  Inca,  VMK 
Atecpanamochco,    the     bath     of 

Quetzalcoatl,  97,  n. 
Athabascan  myths  and  langimges, 

227. 
Aticsi,  epithet  of  ViracochaiHOjn. 
Aurora,  myths  of,  81  ;  see  Dawn, 
Ayar,  Aucca,  179. 
Ayar  Cachi,  a  ninie  of  Viracocha, 

178,  180. 
Ayar  Manco,  179. 
Ayar  Uchu.  179. 
Aymaras,  myths  of,  183. 

"        hmgu,        of,  169. 
Aztecs,  location  of,  64. 


Aztecs  in  Yucatan.  163. 
Aztlan,  meaning  of,  22,  93. 

Bacahs,  the  four,  148,  149,  153. 
Baldur,  the  Norse,  30,  141. 
Ball,  tin;  game  of,  118. 
l$earded  hero-god,  53, 96, 132,167, 

188,  192. 
Belly,  the,  in  symbolism,  152. 
Bird,  symbol  of,  52,  155,  223,  228. 
Bisexual  deities.  127,  n. 
Bochica,  hero-god  of  theMuyscas, 

150,  223,  234. 
Borrowing  in  myths,  24. 
Butterfly,  the,  as  a  .symliol  of  the 

wind,  62. 

Cadmus,  the  myth  of,  32. 
Cakchiquels,  myths  of,  83,  85. 
Camaxtli,  a  name  of  Tezcatlipoca, 

90,  91. 
Canas  tribe,  190. 
Canil,  a  name  of  Itzamna,  153. 
Cannook,  deity  of  D5n6,  229. 
Carapaco,  lake  of,  184. 
Carcha,  town  of,  190. 
Cardinal   points,  worship  of,  29, 

34,  43,  78,  149,  152,  162. 
Caylla,  epitiiet  of  Viracocha,  173. 
Ce  Acatl,  One  Reed,  a  name  of 

Quetzalcoatl,  65,  90,  118. 
Ce  Acatl  Inaeuil,  139. 
Cemi,  deity  of  Arawacks,  226. 
Chac,  deity   of  the   Mayas,  151, 

154. 
Chacamarca,  river  of,  187. 
Chac   Mool,  supposed  idol,  165. 
Chalchihuitl,  124. 


244 


^ 


INDEX. 


245 


Chalchiuitlicnc,    Aztec    goddess, 

7.5,  123. 
CliHlcliihuitzli,  Aztec  deity,  91. 
Chalcliiuluipan,  the  bath  of  Quet- 

zalcoHtl,  U7,  n, 
Cliascu,  Q(iuichiia  (h-ity,  170,  185. 
Chem,  Kgyptiaa  deity,  W. 
Chibchas,  see  Muyscas. 
Cliil)ilias,  a  Maya  goddess,    148, 

ir)l,n. 
Chichen  Itza,  1(51. 
Chichiinecs,  the,  76. 
Chickalian,  a  festival,  160. 
Chicomecoatl,    an   Aztec    deity, 

73. 
Chicoinoztoc,  92. 
Cliinialiuan,  90. 
ChimalinatI,  91,  n. 
Chimizapagua,  name  of  Bochica, 

222. 
Chivim,  land  of,  216,  n. 
Chnuni,  Ej,'yj)tian  de    , ,  127,  n. 
ClioctawH,  myth  of  93 
Cholula,  80,  90,  96,  IKJ,  117. 
Christianity,  effects  of,  206. 
Cincaleo,  Cave  of,  134,  137. 
Cipactli,  in  Aztec  myth,  74,  126. 
Cipaetonal,  in  Aztee  myth,  74. 
Citlatonac,  an  Aztec  deity   73,  90. 
Citlaliicne,  an  Aztec  deity,  73. 
Citlultlachtli,  119. 
CoatI,  in  Nahuatl,  21,  66. 
Coatecalli,  the   Aztec   Pantheon, 

66. 
Coatlicue,  Aztec  goddess,  77. 
Cocoms,  the,  153,  163. 
Colhuacan,  92. 
CoUa,  a  Peruvian  deity,  178. 
Colors,  symbolism  of,  77,  96,  152, 
209. 


Con,  Peruvian  deity,  195. 

Concaoha,  197. 

Conehuy,  196. 

Condorcoto,  the  mountain,  46. 

Condoy,  hero-god  of  Mi.ves,  219. 

Coto,  village,  221. 

Coyote,  sacred  to  Tezcatlipoea, 71. 

Cozcapan,  fountain  of,  115. 

Coznmel,  cross  of,  155. 

Cross,  the,  symbol  of,   122,  155, 

222. 
Cuchaviva,  goddess  of  Muvscas, 

150,  223. 
Ciieravaperi,  goddess  of  Taraseos, 

209. 
Cuernava,  cave  of,  126. 
Ciim-ahau.  a  Maya  <leity,  165. 
Curicaberis,    deity   of    Taraseos, 

208. 
Cuzco,  founding  of,  187. 

"       temple  of,  193. 

Darkness,  powers  of,  50,  72,  215. 
Dawn,  the   mansion  of  the,  179, 

185. 

"        myths  of,  31,  82,  42,  48, 

81,  157,  170,  185. 
Dfenfe,  myths  of.  228. 
Drum,  the  sacred,  214. 
Dyaus,  the  Aryan  god,  51,  00. 
Dyonisiac  worship,  the,  32,  106. 

East,  sacredness  of,  29,  41,  43, 
44,  57,  05.  81,  104,  222. 

Echuac,  a  Maya  deity,  148,  151. 

Egyptian  mythology,  33,  34,  59, 
00. 

Europe,  carried  off  by  Zeus,  32. 

Fafnib,  the  dragon,  225. 
Fatal  children,  the  myth  of,  68. 
Fire,  origin  of,  52,  50. 


246 


INDEX. 


(1 


Five  eggs,  the,  46. 
Flint  stone,  niytlia  of,  49,  56,  61. 
Flood  mytli,  the,  80. 
Four   brothers,  the  myths  of,  30, 
44.  73,  80,  102.  17;),"  20!),  21<i. 
Hiicred  numbers.  80, 209,  215. 
roads  to  the  underworld,  138. 
Freyu,  Norse  goddess,  151. 
Frog,  as  symbol  of  water,  55,  185. 

Genesiac  principle,  worship  of, 

129. 
GJjigonai,  the  day  makers,  47. 
Glittering  heath,  the,  225. 
Golden  locks    of  the  hero-god, 

31. 
Great  Boar.  c'onst(>llation  of,  75. 
(ruanacaure,  n\ountaiu  of,  181. 
Guaranis  tribe,  224. 
Guayniis,  tribe  of  Darien,  26. 
Guazacoalco,  117. 
Gucumatz,  god  of  Kiches,  210. 
Hachacccxa,  176. 
Harrnachis,  tlie  sun-god,  67,  n. 
Heart,  symbol  of,  217. 
Honotheisn\  in  religions,  28. 
Hermaphrodite  deities,  127,  n. 
Hermes,  Greek  n)ytli  of,  81,  132. 
Hill  of  Heaven,  the,  92,  95. 
Hobnol,  deity  of  the  Mayas,  151, 

152. 
Homonomy,  21. 
Huanacauri,  187. 
Huastec«   the,  109,  n. 
Huarochiri  Indians,  mji;h  of,  46. 
Huayna  Cupac,  Inca,  194,  199. 
Huehuetlau,  town  of.  214. 
Huemae,  a  name  of  Quetzalcoatl, 

109,  137. 
Hueytoepatl.  an  Aztec  deity,  80. 
Hue  Tlapallan,  89,  135. 


Hueytonantzin,  an  Aztec  deity, 
81. 

Huitzilopoehdi,  Aztec  deity,  73; 
birth  of,  73  ;  77,  81,  106,  113, 
181. 

Huitznahna,  Aztec  deity,  81. 

Hunchbacks,  attendant  on  Quetz- 
alcoatl, 115,  137. 

Hunhunahpii,  a  Kiche  deity,  77. 

Hunpictok,  a  Maya  deity,  49. 

Hurons,  myth  of,  517. 

Hurukan,  god  of  Kiehes,  211. 

Idea  of  Goo,   evolution  of,   18, 

236. 
Ilia,  mime  of  Viracocha,  170, 163. 
Incas,  empire  of,  169. 
Indra,  51. 
loskeha,  the  myth  of,  53. 

"         derivation  of,  59. 
Iroquois,  their  location,  37. 
"  hero  myth  of,  53. 

Itzamal,  city  of,  147. 
Itzamna,  the  Maya  hero  god,  33, 
35,  146. 
"         his  names,  153,  157. 
Itzas,  a  Maya  tribe,  163,  168. 
Itztlacoliuhqui,  Aztec  deity,  81. 
Ix-chebel-yax,  Maya  goddess,  151. 
Ixehel,  the  rainbow  goddess,  148, 

151. 
Ixcuin,  an  Aztec  deity,  80,  81. 
Izonri,  error  for  Itzamna,  149. 
Iztac  Mixcoatl,  92. 

Jupiter,  the  planet,  187. 

KABinoNOKKA,  the  North,  45. 
Kabil,  a  name  of  Itzamna,  168. 
Kabun,  the  West,  45. 
Kiehes,  myths  of,  74,  77,  83,  85, 
152,  210,217. 


INDEX. 


247 


Kinich  ahau,  a  name  of  It/amna, 

16;{,  158, 
Kinich  iihaii  Iiaban,  158. 
Kinich  kakino,  a  name  of  Itzam- 

na,  158. 
Kukulean,  myth  of,  15!), 

•*         meaning  of  name,  161, 

Languages,  sacred,  of  priests,  26, 
•'  American,  21,  28,  25, 

204. 

Laws,  native  •Amerioaii,  235. 

liif,  the  Teutonic,  30. 

Liglit,  its  place  in  mythology,  29, 

Light-god.  the,  29,  80,  222. 
"       .  color  of,  33. 

Light,  woman  of,  228. 

Lucifer,  worshiped  by  Mayas,  165. 

Maize,  origin  of,  52 
Manco  Capac,  178,  186. 
Mani,  province  of,  166. 
Marriage  ceremonies,  127. 
Master  of  life,  the,  40. 
Mat,  the  virgin  goddess,  34. 
Ma  Tlapallan,  118. 
Mayapan,  destruction  of,  144. 
"        foundation  of,  162. 
Mayas,  myths  of,  143,  sqq. 

*'        language,  218. 

"        ancestors  of,  216. 

"        prophecies  of,  167,  237. 
Meconetxin,  a  name  of  Quetzal- 

coatl,  95. 
Meztitlan,  province  of,  80,  95, 105. 
Michabo,  myth  of,  38. 

*'  derivation  of,  41. 

Michoacan,  207. 
Mictlancalco.  115. 
Mirror,  the  magic,  104,  114. 
Mirrors,  of  Aztecs,  71. 


Mixcoatl,  a  name  of  Tezcatlipoca, 
94. 

Mixes,  tribe,  218. 

Moneiieipii,  a  name  of  Tezcatli- 
l)()ca,  70, 

Monotiieism  in  Peru.  175,  179. 

Moon,  in  Algonkin  myths,  47. 
"       in  Aztec  myths,  71. 

Moquecpieioa,  a  name  of  Tezcat- 
lipoca, 70. 

Morals  and  religion,  232. 

Morning,  house  of  the,  179. 

Moxos,  myths  of,  luO. 

Moyocoyatzin,  a  name  of  Tezcat- 
lipoca, 70. 

Musk  rat,  in  Algonkin  mythology, 
30,  42. 

Muyscas,  myths  of,  150,'  220. 
"  kws  of,  235,  238. 

Nahuatl,  the  language,  64. 

Nanucatltzatzi,  an  Aztec  deity,  80. 

Nanih  Way  eh,  93. 

Nanihehecatle,  name  of  Quetzal- 
coatl,  121. 

Narcissus,  the  myth  of,  106. 

Nemtentqueteba,  name  of  Bo- 
chica,  223. 

Kezahualcoyotzin,  Aztec  ruler, 
236. 

Nezaualpilli,  a  name  of  Tezcatli- 
poca, 70. 

Nicaraouans,  myths  of,  160. 

Nonoalco,  99,  101. 

Nuns,  houses  of,  130. 

Oaxaca,  province  of,  219. 
Occhuc,  town,  215,  n. 
Ocelotl,  the,  119. 
Odin,  the  Norse,  61,  142,  212. 
Ojibway  dialect,   the,   47;  mvth, 
60. 


248 


INDEX. 


Oinfitochtii,  an  Aztec  doify,  105. 
Orolbale,  Athalm.span,  deity,  228 
Osiris,  the  myth  of,  33,  69,  141. 
Otomies,  'J I,  212. 
Otosis,  ill  myth  buihliri«r.  22. 
Ottawtts,  an  Alponkiii  trihc,  39. 
Owl,  as  a  Hymhoi  of  the  wind,  52. 
Oxomuco,  in  Aztec  myth,  74,  12G. 

F\\fAUiNA,  the,  in  Pmu,  17G. 
Piicnri  tam|.n,  179,  180,  185,  186. 
Puchacanmc,  195. 

Paohayatluiclii,   epithet   of  Vira- 
cocha,  173. 

Palenque,  the  cross  of,  155. 

*'         hiiildinK  of,  214. 
Pantccati,  Aztec  deity,  81. 
Paniico,  province  of,  109,  n. 
Papachtic,   u   name   of   Quetzal- 

coatl,  ()9. 
Puriacaca,  u  Peruvian  deity,  46. 
Paronyms,  21. 

Parturition,  symbol  of,  128,  223. 
Paths  of  the  jjods,  220,  225. 
Pay  zume,  ji  hero-<,'od,  224. 
Perseus,  30. 
Personification,  21. 
Peten,  lalc(>,  108. 
Phallic  emblems,  130,  131,  156. 
Phoibus,  30.  I 

Pinahua,  a  Peruvian  deitv,  178.      i 
Pirhua,  181. 
Pirua,  187. 

Pochotl  sonofQuetzalcoatl,12g,n, 
Polyonomy  in  myth  building,  23. 
Prajers,  purpose  of,  19. 

to  Quetzalcoatl,  128. 
to  Viracocha,  172. 
Proper  names  in  American  lan- 
guages, 2:J. 
Prophecies  of  Mavas,  167. 


i. 


Prosopopeia,  21. 

Puhpie,  inythseonceruing,  95,101, 
105,  109,  123. 

Qahauii,,  g,„l  ofKiche.s,  210. 
Qquichna  language,  25,  169. 
Q(luon!i,  Peruvian  deity,  197, 
Quatecziz(pie,    priests    so-called, 
128. 

Qnauhtitlan,  114. 

Qu^tzalcoatl,  identified  with  the 
Kast,  65  ;  meaning  of  the  name, 
32,  66  ;  as  god,  73  ;  contest  with 
Tezeatlipoca,  64,  74  ;  the  hero 
of  Tula,  82;  worshij)ed  in  Cho- 
lula,  90  ;  born  of  a  virgin,  90  ; 
his  bath,  97;  as  the  planet  Venus, 
120  ;  as  lord  of  the  winds,  120; 
god  of  thieves,  132;  represent- 
ations,  132, 
Quetzalpetlatl,  101,  102,  n. 

Ka,  the  Sun-god,  67,  n.,  191,  n. 
Rabbit,  the  giunt,  38, 

in  Algonkin  myths,  38. 
in  Aztec  myths,  99,   105. 
106. 

Rainbow,  as  a  deity,  149,  151,223. 
Rains,   gods  of,   49,   51,  65,  121, 

154,  196,  200. 
Red  Land,  the,  see  Tlaj.allan. 
Religions,  classifications  of,  18. 

the  essence  of,  19. 

and  morals,  232. 
Repose,  the  place  of,  187. 
Reproduction,  myths  concerning, 
106. 

Resurrection,  belief  in,  201,  221. 
Romulus  and  Remus.  67. 

Saxd,  place  of,  89. 


(1 


INDEX. 


249 


Sarnina  mid   Surau  cyfts,  a  Sim- 

Ncrit  myth,  81. 
Serpent  Hymbol,  the,  CO,  180,  181, 

161,  222. 
ScrpeiilH,  th<i  kiriK  of,  AO. 
Seven  ItiothetH,  the,  91,  ISC. 

"      civvt'8  or  tribes,  tho,  92,  94. 
Shawano,  tht;  south,  45. 
Sim,  Hfry|>tian  tieity,  00. 
Skunk,  sacred  to  Tezeatiipuca,  71. 
Similsholl  symbol,  128, 
Sogamoao,  town,  220. 
Soma,  the  intoxicating,'.  105. 
Sons  of  the  elonds,  84,  133. 
Sterility,  relief  from,  128. 
Sua,  name  of  Boehica,  223. 
Sun  worshij)  in  I'(!ru.l7«. 

"  ill  America,  230. 

Sun,  the  city  of,  89. 
Suns,  the  Aztec,  78. 
Surites,  deity  of  Tarascos,  208. 

Tahuantix  Siiyu  kapac,  180. 

Tampucpiiru,  180. 

Tamu,  a  hero-god,  223. 

Tapirs,  214. 

Tarascos,  91,  207. 

Taripaca,  ei)ithet   of  Viracocha, 

173,  182. 
Tawiscai-d,  in  Iroquois  mvth,  35, 

61. 

Tecpancaltzin,  a  Toltec  king,  94. 
Teepatl,  an  Aztec  deity,  49. 
Tehotennhiaron,    Iroquois   deity, 
01. 

Tehunatopec  tribes,  218. 
Tcimatini,  aname  of  Tezcatlipoca, 
70. 

Telephassa,mother  of  Cadmus,32. 
Telpochtli,  a  name    of   Tezctli- 
poca,  70. 


Tentetcmic,  an  Aztec  deity,  80. 

Teocolhuacan,  92. 

Teonietl,  the,  109. 

Te.xcalapan,  111,  n. 

Texcaltlauhco,  111,  u. 

Teyocoyani,  a  name  of  Tezcatli- 
l)oca,  70. 

Tezcatlachco,  118. 

Tezcatlipoca,  Aztec  deity,  09 : 
his  names,  70,  90;  derivation 
of  name.  71  ;  as  twins,  73  ;  eon- 
te.sts  with  QuetzaleoatI,  79,87, 
97 ;  slays  Ometoohli,  105 ; 
dressed  in  the  tiger  skin,  120. 
Tezcatlipoca-Camaxlli,  08,  90,  91. 
Tezcuco,  230. 

Tharonhiawakon,  in  Iroquois,  60. 
Thieves,  patron  saint  of,  31,  182. 
Thomas,  Saint,  in   America,  05, 

224. 
Thunder,  myth  of,  49. 
Tiahuanaeo,     myth     concerninjr. 

184. 

Ticci,  mime  of  Viracocha,    170, 
195. 

Tiger,  as  a  symbol,  119,  211. 

Titieaea  lake,  169,  189,  192,  201. 

Titlacauan,  a   nami;   of  Tezcatli- 
poca, 70,  100. 

Tizapan,  the  White  Land,  135. 

Tlacauepan,  106. 

TIaloc,  Aztec  deity,  75,  121,  123. 

Tlalocan,  124. 

TIamatzincatI,  a  name  of  Tezcatli- 
poca, 70. 

Tlanqua-cemilhuique,  a  name  of 
the  Toltecs,  87,  n. 

Tlapallan,  89,  103,  135. 

TIatlallan,  the  fire  land,  103. 

Tlillan,  the  dark  land,  108. 


250 


INDEX. 


Tlillapa,  the  murky  land,  134. 
'I'lil|>()h)ii<(ui,  a  naino  of  Quotzal- 
<'()atl,  lau. 

Tocapo,  epithet  of  Viracoclm,  174, 

178,  181. 
Toh,  a  Kiclie  deity,  49. 
Tokay,  epitiiot  of  Viracocha,  174, 

178. 
Tollan,  see  Tula. 
Toilau-Cholollan,  8«. 
Tollan  TIapallan,  57. 
Tollantzineo,  86. 
Toltecs,  the,  85,86,  88,  111,  118, 

126. 
Tonalan,  83. 
Tonatlan,  88. 
Tonaca  cihuatl,  an  Aztec  deity, 

73. 

Tonaca  teciitli,  Aztec  deity,  73, 90, 

95. 
Topiltzin,  a  name  of  Quetzalcoatl, 

90,  117. 
Toltec,  an  Aztec  deity,  188. 
Totems,  origin  of,  40. 
Toveyo,  the,  109. 
Tree  of  lift;,  the,  122,  125. 
Tree  of  the  Mirror,  75. 
Tualati,  myth  of,  79. 
Tukupay,   epithet  of   Viracocha, 

174. 
Tula,  the  mythical  city  of,  82,  83. 
Turn,  Egyptian  deity,  134,  n. 
Tume.  a  hero-god,  282. 
Tuuapa,  name  of  Viracocha,  182. 
Tupac  Yupanqui,  Inca,  194. 
Tupi-Guaranay  tribes,  22.S. 
Twins,  in  mythology,  30,  45,  54, 

67,  73,  92. 
Two  brothers,  myths  of,  55,  64, 

227. 


Tzatzitepec,  the  hill  of  shouting, 

84. 
Tzendals,  hero-myth  of,  212. 
Tzinteotl,  Aztec  deity,  78. 
Ttzitzimime,  Aztec  deities,  78. 

IJ.V(;  m(!tuii  ahau,  a  name  of  It- 

zamiia,  153. 
Ualura  ehivim,  216, 
Ualuni  uotan,  218. 
Urcos,  temple  of,  193. 
Usapu,  epithet  of  Viracocha,  173. 
Utatlan,  province  of.  211,  285. 
Vahk,  lord  of  the,  165. 
Venus,  the  [danet,  in   myths,  46, 

103,  120. 
Viracocha,  myth  of,  169. 
"  meaning  of,  190. 

"  statues  of,  193. 

"  worship  of,  280. 

Virgin  cow,  the,  in  Egypt,  33. 
Virgin-mother,   myth  of,  28,   34. 

47,  54,  77,  90,  91,  211. 
Virgins  of  tlie  sun,  in  Peru,  34. 
Votan,  hero-god  of  Tzendals,  212. 
Wabawang,  the  morning  star,  47. 
Wabun,  or  the  East,  44,  45. 
Water,  in  mythology,  58,  72,  n. 
"       gods  of,  59,   72,  75,  124, 
150,  165,  209,  215. 
West,  in  mythology.  30   47. 
West  wind,  the,  47,  50. 
Wheel  ef  the  months,  153. 

"      of  the  winds,  121. 
White  hero-god.   the,  29,  59,  66, 
96,  192,  220,  223. 
"      land,  92. 
"      serpent,  92. 
Winds,  gods  of,   46,  49,   51,  55, 

120,  154,  199. 
World-stream,  the,  97,  112. 


TNDEX. 


361 


X.vr.Ac,  89. 

Xhalaufiuo,   hero-Rod  of  KichoH, 
211. 

Xicapoyuu,  tlu;  bath  (.f  Quet/nl- 

coiifl,  !>7,  n. 
Xili.tziii,     son     of   Quotznlcoatl, 

12!».  n. 
Xiu,  Maya  fumily  of,  105. 
Xiiiiikiiiic,  in  Kichi!  myth,  74. 
Xochid,  tho  maiden,  94. 

Xofhitlycacun,  the  rose  garden, 
!>5. 

Xochiqiietzftl,  an  Aztec  deity,  73, 
74. 

YACAcoMirnQUi,  Aztec  deity.  131, 
Yarutecptli,  Aztec  deity,  131. 
Yahualii  ehecuti,  aname  of  Qnot- 

zaleoatl,  121. 
Vahihau,  deity  of  Tzemhils.  215. 
Yale,  deity  of  the  D5nfe,  228. 
Yamqucsupa,  lake  of,  184. 
Yaotlnecoc,  a  name  of  Tezcatli- 

poca,  70. 

Yaotzin,  a  imme  of  Tezcatlipoca, 
70. 


Yaqui,  derivation  of,  85,  n. 
Yax-cociihmut,    a    name   of   It- 

zamna,  153. 
Yel,  deity  of  Dfenfe,  228. 
Ymamana  Viracocha,  173,  181. 
Yoalli  checatl,  a  name  of  Tezcat- 

lipoea,  70, 
Yoamaxtii,   a   name  of  Tezcatli- 
poca, 90. 
Yocl  of  th('  winds,  121. 
Yolciiat  Qiietzalcoat.  85. 
Yucatan;  96,  143,  144. 
Yunca  hmguage,  169. 
Yupanqui,  Iiiea,  236. 
Zaciax,  101. 

Zapala,  epithet  of  Viracocha,  174. 
Za|)otec8,  tribe,  218,  220. 
Zeus,  the  (Jreek,  32,  61. 
Zipaena,  a  Kiehe  diety,  77. 
Zitacuarencuaro,  a  festival,  208. 
Zivena  vitzcatl,  85. 
Zo(|ues,  tribe,  218,  220. 
Zuhe,  name  of  iJochica,  223. 
Zume,  a  iierogod,  223. 
Ziiyva,  Tolian  in,  85. 


LI  BRARY 


OF 


ABORIGINAL  AMERICAN  LITERATURE, 


General  Editor  and  Publisher: 

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This  volume  contains  five  brief  chronicles  in  the  Maya  language  of 
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